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Enjoy Summer School on the beautiful BYU campus 




SPECIAL SUMMER FEATURES 
FOR YOU AT BYU 

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Methods and Materials in Aquatics 

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Supervision of Student Teachers 



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resident faculty. Visiting artists also conduct classes. 

• Graduate Study— Graduate study is a major accent of Summer 
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program to graduate early or to make up missed classes. The 
program offering of every department provides a broad selection 
of both required and elective classes. 

• Devotionals and Lectures— Church leaders and experts in many 
fields speak in outstanding BYU assembly programs. 

• Advancement Opportunities— Teachers will find many special 
helps for certification and outstanding workshops and clinics for 
advancement. 

• Semester Credit— Semester rather than quarter credit. Six semester 
hours may be earned per term. 

• Recreation— Full program of outings, dances, athletics and the 
nearby scenic Wasatch Mountains provide recreational outlets. 
The Timpanogos Hike is the experience of a lifetime. 

• Spend a pleasant, enjoyable summer on this scenic, modern 
campus with finest facilities, classrooms, laboratories, housing. 



Write for Free Summer Catalog 

REMEMBER THESE DATES: 

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Brigham Young 
UNIVERSITY 

P R O V O , UTAH 



Memo to Our Readers: 



Over the years The Improvement Era 

has taken its readers to visit, through 
word and picture, many places of inter- 
est and importance to Latter-day Saints 
— the Holy Land, South America, the 
Islands of the Pacific, Scandinavia, and 
the Far East. 

Continuing in this fine tradition, 
we are pleased to present this month 
our cover plus eight pages of full-color 
photographs that help tell the fascinat- 
ing story of Petra and the land of 
Edom. 

Another new Era fea- 
ture makes its appear- 
ance this month. It is 
to be called "The LDS 
Scene"and is designed 
to keep you informed 

about important Church 
personalities and events 
in the news. 

The department is 
handled by Brother Jay M. Todd, who 
has been a member of the staff since 
January 1, 1966. 

Along with other duties, Brother 
Todd also conducts the popular feature 
"The Era Asks," which each month 
presents in question-and-answer form 
information of vital interest to Church 
members. Inasmuch as his name does 
not appear as the author of these fea- 
tures, we are using this means of 
acquainting you with him. 

Jay was trained in journalism at the 
University of Utah and has had ex- 
perience as a reporter with the Deseret 
News and United Press International. 
He has taught in the seminary system 
of the Church and more recently served 
as a script writer and audio visual 
specialist for the Church school system. 
He is a valuable staff member. 




v Managing Editor 



Official organ of the Priesthood Quorums, Mutual Improvement Associations. 
Home Teaching Committee, Music Committee, Church School System, and 
other agencies of The Church of Jesus Christ of Latter-day Saints. 

The Improvement Era Offices, 79 South State, Salt Lake City, Utah 84111 



March 1967 




Improvement 



The Voice 
of the Church 

March 1967 



Volume 70, Number 3 



Regular Features 



2 The Editor's Page: Christ Is Risen, President David 0. McKay 
14 Genealogy: A Record Among You, A. J. Simmonds 

29 Teaching: How Can We Make "Doers" out of Our Students? 

Ernest Eberhard, Jr. 

32 The LDS Scene 

34 The Era Asks: What Is the Church Doing for College Students? 

41 The Era of Youth 

57 The Church Moves On 

66 Melchizedek Priesthood: How Quorums Can Share the Gospel with 
Their Neighbors 

69, 72, 76 The Spoken Word from Temple Square, Richard L. Evans 

70 Today's Family: Our Dairy World 

Buffs and Rebuffs 



89 
90 

92 
94 
96 

9 

10 

16 

18 

58 

62 

64 

78 



Presiding Bishopric's Page: Frankly, Bishop, I Don't See the 
Inspiration in This 

Best of Movies, Howard Pearson 

These Times: Quest for the City Beautiful, G. Homer Durham 

End of an Era 

Special Features 

Accent the Positive But Don't Forget the Negative, Max H. Robinson 

Obscenity and the Supreme Court, M. Dallas Burnett 

A Man Who Knew, Derek Dixon 

Petra, Doyle L. Green 

Joseph Smith, Popularizer ... or Restorer? Milton V. Backman, Jr. 

Sunday School Reorganization, Leland H. Monson 

Good Friday, Shelia McQuade 

Me . . . and Those "Golden Questions," Ara Belliston Richards 



Stories, Poetry 



4 The Woven Miracle, Ruth Ledra L Cummings 

8, 39, 75, 76, 96 Poetry 



David 0, McKay and Richard L Evans. Editors: Doyle L. Green, Managing Editor; Albert L. Zabell, Jr.. Research Editor: Mabel Jones Gabbott. Jay M. Todd, 
Eleanor Knowles, Editorial Associates; Florence B. Pinnock. Today's Family Editor; Marion D. Hanks, Era of Youth Editor; Elaine Cannon, Era of Youth 
Associate Editor; Ralph Reynolds, Art Director; Norman F. Price, Staff Artist. 

G. Homer Durham, Franklin S. Harris. Jr., Hugh Nibley, Sidney B. Sperry, Alma A. Gardiner, Contributing Editors, 

G. Carlos Smith. Jr., General Manager; Florence S. Jacobsen, Associate General Manager; Verl F. Scott, Business Manager; A. Glen Snarr, Acting Business 

Manager and Subscription Director: Thayer Evans. S. Glenn Smith. Advertising Representatives. 

©General Superintendent, Young Men's Mutual Improvement Association of The Church of Jesus Christ of Latter-day Saints, 1967, and published by the 

Mutual Improvement Associations of The Church of Jesus Christ of Latter-day Saints. All rights reserved. Subscription price. $3.00 a year, in advance; 

multiple subscriptions. 2 years, $5.75: 3 years. $8.25; each succeeding year, $2.50 a year added to the three-year price; 35$ single copy, except for 

special issues. 

Entered at the Post Office, Salt Lake City, Utah, as second-class matter. Acceptance for mailing at special rate of postage provided for in section 1103, 

act of October 1917, authorized July 2. 1918. 

The Improvement Era is not responsible for unsolicited manuscripts but welcomes contributions. Manuscripts are paid for on acceptance and must be 

accompanied by sufficient postage for delivery and return. 

Thirty days' notice is required for change of address. When ordering a change, please include address slip from a recent issue of the magazine. Address 

changes cannot be made unless the old address as well as the new one is included. 



The Editor's Page 



There is no cause to fe 



" -^ath. 



CiXl ucc 



It is 





By President 
David 0. McKay 



No man can accept the resurrection— the 
event we celebrate as Easter— and be con- 
sistent in his belief without accepting also the existence of a personal God. 
Through the resurrection Christ conquered death. Belief in his resurrection 
also connotes the immortality of man. Jesus passed through all the experiences 
of mortality, just as you and I. He knew happiness; he experienced pain. He 
rejoiced with others, as well as sorrowed. He knew friendship. He died a 
mortal death, even as every other mortal. Even as his spirit lived after what 
is called death, so shall yours and mine. 

It is a treasure beyond comprehension to be able to say: "For I know that 
my redeemer liveth, and that he shall stand at the latter day upon the earth." 
(Job 19:25.) 

He who can thus testify of the living Redeemer has his soul anchored in 
eternal truth. 

That the spirit of man passes triumphantly through the portals of death 
into everlasting life is one of the glorious messages given by Christ, our Re- 
deemer. To him this earthly career is but a day, and its closing but the setting 
of life's sun. Death, but a sleep, is followed by a glorious awakening in the 
morning of an eternal realm. When Mary and Martha saw their brother in 
the dark and silent tomb, Christ saw him still a living being. This fact he 
expressed in the two words: "Lazarus sleepeth." 

If everyone participating in Easter services knew that the crucified Christ 
actually rose on the third day from the tomb— that after having mingled with 
others in the spirit world, his spirit did again reanimate his pierced body and, 
after sojourning among men for the space of forty days, ascended a glorified 
soul to his Father— what benign peace would come to souls now troubled with 
doubt and uncertainty! 



Improvement Era 



but an incident in life. 



While it is true that knowledge of individual immortality does not depend 
upon the actuality of the resurrection of Jesus, yet the establishment of the fact 
that he arose from the grave and communicated with his disciples would furnish 
in many ways the strongest support of that hope. 

There is no cause to fear death; it is but an incident in life. It is as natural 
as birth. Why should we fear it? Some fear it because they think it is the 
end of life, and life often is the dearest thing we have. Eternal life is man's 
greatest blessing. 

If only men would "do his will" instead of looking hopelessly at the dark 
and gloomy tomb, they would turn their eyes heavenward and know that 
"Christ is risen!" 

Christ came to redeem the world from sin. He came with love in his heart 
for every individual, with redemption and possibility for regeneration for all. 
By choosing him as our ideal, we create within ourselves a desire to be like him, 
to have fellowship with him. We perceive life as it should be and as it may be. 

The chief apostle Peter, the indefatigable Paul, the Prophet Joseph Smith, 
and other true followers of the risen Lord recognized in him the Savior of the 
individual, for did he not say, ". . . this is my work and my glory— to bring to 
pass the immortality and eternal life of man" (Moses 1:39)?— not the sacrificing 
of the individual for the perpetuation of the socialistic or communistic state. 

Members of the Church of Christ are under obligation to make the sinless 
Son of Man their ideal. He is the one perfect being who ever walked the 
earth, the sublimest example of nobility, Godlike in nature, perfect in his love, 
our Redeemer, our Savior, the immaculate Son of our Eternal Father, the Light, 
the Life, the Way. 

With all my soul I know that death is conquered by Jesus Christ. 

Because our Redeemer lives, so shall we! 



March 1967 






By Ruth Lerda L. Cummings T 

"They have crucified him! They have crucified him! We are too 
late!" Jacob cried in anguish. 

Suddenly, with one long stride past the woolen threads and: 
wooden beams of his loom, he was beside his young son, Timothy, 
He picked up the boy and looked into his eyes. Xheyyvvere 
deep brown, shaded by dark eyelashes. They wfr^pjust r 
like other eyes except— U^^-^ 

"Only the Nazarene could have mad 
of them, and I never took you to him,' 
Jacob lamented. 

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When Jacob and his wife, Mary, first realized that their 

child was blind, old John had told them of the one 

who could make the blind to see. Both had listened 

intently to their dearest friend, who was the only 

father Mary had ever known. 

"We must bring the boy to him," John had declared. 

"I have spoken to Peter, one of his followers, and 

he says the Nazarene has even raised the dead." 

"Only God could do all that," Jacob had 

protested with half a scoff. 

Old John had sat looking down upon 

dark hair of Timothy. 

Quietly he told Jacob that many 

others also believed the 

Nazarene to be the 

promised Messiah, 



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March 1967 y 




Even without seeing, the boy 

had sensed the difference. 

"Father, are these threads?" 



the Son of God. Eventually Mary 
had believed the same. Three times 
she and John had tried to take Timothy 
to the Nazarene. They had never 
reached him because of the tremendous 
crowds. Jacob had not accompanied 
them. The loom demanded his time, 
he had insisted. Old John and Mary 
had acted in true faith. With 
Jacob it had been a desperate 
groping for the last straw 
of hope. Physicians 
maintained that Timothy 
would always be blind. Then 
Mary had fallen seriously ill. 
Caring for her and Timothy, bring- 
ing the water from the well and 
the fruit from the market were now the 
tasks of old John and Jacob. The 
trips to the Master stopped. 

With his son in his arms, Jacob felt 

more keenly his guilt. He had been stronger 

than Mary, years younger than old John. 

Why had he not shouldered his son and 

elbowed his way to the Nazarene? Jacob 

brushed the hair away from Timothy's forehead 

and returned to the loom. This had been a weird 

day, with strong winds and dark skies. Old John 

had come home and wearily taken off his shepherd's 

cloak. Shock and deep hurt had filled his tone. 

"It is over! He was one of the three they crucified." 

Jacob had stopped his weaving. He had thought of nails 
going into hands and feet, and he shuddered. How could the 
people turn against the man so suddenly? 

"His was a triumphal entry into Jerusalem only a few days ago," he had said. 
'They speak differently at the Golden Gate now," John had replied, shaking his 
head sadly. "If only we might have taken little Timothy to him before this." 

Jacob had sat mute, complete despair filling his heart. How long he had 
sat thus he did not know. Old John had left long since, and Jacob had cried his 
anguished thoughts into the room. Finally he rallied. He must take Timothy to 
his mother for the night. 
Mary lay on her pillow, her long hair untended, her face pale. She put her arms out to Jacob. 

"Whatever has happened? You look so unhappy." 
Jacob placed Timothy at his mother's side. "They have crucified the Nazarene," Jacob said. 
He wondered if he should have told Mary, although she knew Jesus had been sent before Pontius 
Pilate. 



Improvement Era 



"Why? He had no guilt," Mary gasped. Then she 
gave a long sigh. "What a cruel age we live in." She 
put an arm lovingly around her son and kissed him. 
"If- I had been well, we could have reached the 
Messiah." 

"He shall never again make the deaf to hear, the 
dumb to speak, or the blind to see," Jacob said. 

Mary rested against her pillow. "Perhaps there will 
be another way,'' she murmured. 

With the same thought in both hearts, they were 
silent. When Jacob realized that Mary slept, he 
wearily rose and placed Timothy in his own bed. 

For Jacob there was no sleep. His mind could not 
rest. Maiy had asked, "What guilt had the Nazarene?" 
Jacob thought of little Timothy. Someday he would 
be left without father or mother, without support. 
Mary had said there might be another way. What 
other way could there possibly be? Timothy would 
always be blind. He would grow old knowing 
hunger and the cold of winter. He would beg as 
Jacob had seen others beg. 

Had his own lack of faith kept the boy sightless? 
Jacob's sense of guilt mounted as Timothy's future 
loomed before him, black and unknown. Silently Jacob 
went into the workroom. 

He sat upon the bench before the loom. Here he 
felt at home. His father and his father's father before 
him had been weavers. This wooden construction, 
with its beams reaching from the ceiling, claimed a 
part of his life. 

Jacob ran his fingers over the threads. They felt 
the same at night as in the day. Countless hours he 
had spent here. He could probably run the loom in 
the darkness. 

In the darkness. The phrase slowly went through 
his mind. If he could weave in the darkness, why 
could not Timothy weave? Was it possible? 

Jacob began to test his idea. In the darkness he 
planned and then worked. After a while he realized 
that he had forgotten his counting. After hours of 
working thus, he lit his oil lamp and looked upon a 
piece of material he could never sell. In sadness he 
turned from the loom. 

He paced forth and back in his workshop. This 
I-shaped room of sun-dried brick had been added to 
the home in the days of his father. Weaving was a 
craft with which one could make a living. Jacob 
looked at his many colored wools, his woven goods 
ready for market. He dug the heel of his sandal 
into the dirt floor. 

"I won't give up!" he cried. 

How sensitive little fingers were, even at Timothy's 
age. Jacob wondered about this the next day as he 
watched Timothy play with woolen threads. Kneeling 



beside his son, Jacob handed Timothy some linen 
skeins. Linen was never mixed with wool and seldom 
handled by anyone. 

"Here are more threads," Jacob said, as he put the 
linen into the tiny hands. 

Timothy's left hand clutched at them. A look of 
wonder came over his small features. Involuntarily 
he dropped the woolen threads in his right hand. 
With both hands he held his new find, and his fingers 
pressed deep into them. 

"Father, are these threads?" he wanted to know. 

It did not matter that Timothy did not grasp the 
explanation. The child knew there was a difference. 
Jacob had made his point. 



m hat afternoon Jacob darkened the room by 
J^ putting down the goatskin in the two windows 
by his loom. Again he went to his work. 
Again he became confused with his pattern. Again 
he forgot his counting. Tedious hour after hour he 
worked, but his fabric was still far from perfect. 
Was his idea entirely unrealistic? If he could not 
weave without looking, surely he could not expect his 
son to weave. 

That evening Jacob listened as old John repeated 
the news he had gathered during the day. It was said 
that Joseph of Arimathea had secretly besought 
Pilate, asking if he might take away the body of 
Jesus. The Nazarene had been buried in the manner 
of the Jews. He was laid in a new sepulcher in the 
garden near the hill where he had been crucified. 

The finality of it all struck Jacob. He realized anew 
what this meant to Timothy. Jacob vowed he would 
work again that night. He would at least accomplish 
the most simple pattern. 

With new determination he went to his loom. Deep 
concentrated effort must fill every moment. His un- 
belief had stolen Timothy's only remaining chance. As 
the father he must open his heart to hope and faith. 
Within his soul he prayed as he had never prayed. 

"Oh God, give me the knowledge, the skill, the 
patience to make it so." 

After beseeching God for help, Jacob ran his fingers 
over the coarse wool that would be made into a robe 
for warmth. This was the first step of his plan. 
Steadily he worked through the night. There were 
horizontal threads and vertical threads, threads too 
tense and threads too loose. All the threads had the 
texture of wool but no color. There were threads, 
threads, threads. {Continued on following page) 



March 1967 



With patience demanded of craftsmanship and born 
of time, Jacob worked all night. Only after the 
goatskin had been drawn aside and light from the 
east illuminated the room did he allow himself to look 
at his work. 

Golden, beautiful, and unforgettable were the mo- 
ments of that morning of the third day. Mary sat up 
suddenly, startled from a long sleep. Before she saw 
Jacob she could hear his voice. 



^^BT waken! Mary, awaken! Timothy too can 
LJ weave!" Jacob pushed before Mary's eyes a 
^L^ JL. deep red robe. "This I have woven in the 
darkness." He explained how he had conceived the 
idea and given it hours of trial at the loom. By using 
only his fingers he had finally produced a saleable 
item. 

"God did show you another way," Mary said 
softly. 

Jacob's voice was suddenly quiet. "I never thought 
of it quite that way." 

With Timothy in his arms, Jacob helped Mary into 
the weaving room. Here the parents talked. For the 
first time in months their hearts were filled with hope. 
This was their glorious hour. They paid no heed that 
old John was late with the morning's supply of water. 
When he did come, they failed to hear his quiet 
step. Nor did they notice the radiant joy upon his old 
features. He lifted his arm and started to speak, but 
already Jacob had raised his robe. 

"Look, Father, look!" Jacob cried. "Timothy may 
never see but he will eat. I have woven this robe as I 



sat at the loom in the darkness." 

With great fervor Jacob told his story once again. 

Old John looked down at the robe with a startled 
and then a wondering look, as if his mind were moving 
from one world to another. 

"It's a miracle," Jacob ended. "Even a few months 
ago I would never have thought of the idea." 

Old John placed his arm on the young man's 
shoulder. "Perhaps now it will be easier for you to 
understand the miracle, the greatest miracle. It hap- 
pened this morning. Women from Galilee went to 
the sepulcher of Jesus. Two men in shining garments 
spoke to them, saying: 

" Why seek ye the living among the dead? He is 
not here, but is risen.' " 

"How can it be?" breathed Jacob. 

"Peter himself has seen the empty tomb," old John 
added. 

No one spoke for a long while. Then the older 
man ran his fingers over the woolen robe. "Only the 
Master could perform the miracle of life. Only he 
could give you such richness of thought that you might 
help your son." 

Jacob touched the garments that he had woven 
with such pains. Old John's words sounded so 
natural, so full of reason, much more so than months 
ago when first he had heard of the Nazarene. God 
had been with him every thought, every thread of 
the way. 

Jacob looked up at the three about him— Mary, 
Timothy, and old John. He took the robe over to 
Timothy and placed it into his hands. 

"There is much reason for great rejoicing in this 
house today," Jacob said. "Greatest of all, he is 
risen!" O 



Quicksilver Rain 
By Marian Schroder Crothers 



At dawn the rain tiptoed across 

the roof, 
Shy and hesitant, 

daintily aloof, 
Yet gently tapping in quaint 
harmony 



With the ivind song's soft-muted 

minor key; 
Now only scattered crystal gems 

mark where 
Its light, quicksilver feet touched 

here and there. 



8 



Improvement Era 



Accent the Positive but Don't Forget the Negative 



By Max H. Robinson 



• Nowadays so much emphasis is placed on the posi- 
tive attitude toward life that even the word "don't" 
conjures in our minds a fear bordering on the neurotic. 
From all directions we are bombarded with the "what- 
to-do," while the "what-not-to-do" is almost being 
ignored. 

Yet if we stop to think a moment, we see how 
much our character is built on what we have refrained 
from doing in our lifetime. Sometimes those acts 
we do not allow ourselves to perform are just as 
important as those we allow ourselves to do. It is 
the food we do not eat that reduces us, the words 
we do not say that develop our character, the chairs 
we do not kick that give us self-control. When we 
ignore the negative part of our education and place 
too much stress on the affirmative, we take away 
from our acting and thinking a form of checks and 
balances that helps maintain our mental equilibrium 
and common sense. This applies to our adult conduct 
as well as the training and rearing of children. 

General Mark W. Clark, former president of Citadel 
Military College in South Carolina, has commented 
on Citadel's honor code: "A cadet does not lie, cheat, 
or steal." General Clark believes a young man 
can go from these "don'ts" to more positive rules of 
life. Says he: "If, as a boy, he learns what not to do, 
then as he matures the positive values will slowly 
move into place." 

It is strange that when we think of the term "nega- 
tive" applied to our conduct, old-fashioned words 
come to mind— expressions seldom heard today— such 
as "forbear," "abstain," "refrain." "Forbear" suggests 
self-restraint, "abstain" implies voluntary self-denial 
or the giving up of something, and "refrain" suggests 
the curbing of a passing impulse. Of these three, 
perhaps the latter is the most important. 

"Refrain" comes from a good family of words. Its 
ancestor, the Latin frenum, means bridle. The bridle 
may be out of style, but the meaning— to curb and to 
check— is basic to common sense, which never goes 
out of style. "Refrain" is especially applicable to our 
children. There is no reason why their demands 
should not sometimes be denied and refused with a 
firm and positive "No." 

To help us refrain from wrongdoing, the little word 
"don't" can very well stand on our shoulder and poke 
us every time our tongue, eyes, and ears run away 
from us. 

For instance, how easy it is to say of someone we 
dislike, "She is lazy and stubborn." And how difficult 



it is not to say something. But if the "don't" has been 
pounded firmly into our training, we may think but 
our tongue does not comment. This is a negative 
action, but who would say it is not good? 

Then there is our sense of hearing— our ears. How 
interesting it is to listen to the latest scandal or to 
the latest tragedy, but how difficult not to listen, 
to change the conversation diplomatically to another 
subject. Sometimes gossip hits the hammer inside the 
ear, the hammer strikes the anvil, and off we go— 
we are "all ears." And if the "don't" is not firmly 
established in our thinking, we don't know what to 
do with the rumor except repeat it to others. 

Why are we so afraid of the word "don't"? We 
skirt around it and plan ways to avoid it; but if we 
look in the Bible, we'll find that the "don'ts" are just 
as numerous and emphatic as the "do's." "Don't go 
chopping off your enemy's head," we read. "Don't 
be disloyal to your wife." "Don't gather unto your- 
self heathen idols." "Refrain, refrain," the scriptures 
implore us. 

The negative is not only important in action (that 
is, in the physical habit of forbearing, abstaining, and 
refraining ) —it is also a vital force in our actual think- 
ing and solving of problems. 

Some fear that a negative or questioning attitude 
will reduce our optimism when, in fact, this may be 
the only way in which we can face reality and see 
ourselves as we really are. By not stressing the nega- 
tive form of thought sufficiently, we may lose an 
important quality in our society— skepticism. This is 
unquestionably negative; yet if we do away with 
doubt, with uncertainty, with challenge, we shall have 
too much conformity and we shall stifle progress. 

When we are prepared to say, "No, I don't believe 
that is right; I shall have to investigate further before 
I accept your theory of this principle," we are on our 
way to investigation, study, and research. Who would 
say this does not mean betterment of ourselves and 
our community? 

The quality and the spirit of a man emerges when 
he refuses to conform because it is the popular thing 
to do, when he can see both sides of a question, when 
he studies all angles of a problem, when he listens 
to both sides of a case before making a decision. 

A positive attitude toward life may well be the 
wings whereby we fly, but the practical wisdom em- 
bracing the negative values of life is the leg upon 
which we stand. We simply cannot afford to neglect 
the "don'ts." O 



March 1967 




By M. Dallas Burnett 



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• Early in 1966 the First Presi- 
dency of The Church of Jesus 
Christ of Latter-day Saints called 
upon its members to "join in a con- 
certed movement to fight pornog- 
raphy wherever it may be found." 
That call to the battlements was no 
idle invitation. Pornography, smut, 
obscenity, or whatever word one 
chooses to use in describing this 
material, it is a satanic tool that 
threatens the moral integrity of 
both children and adults. 

One national organization, Citi- 
zens for Decent Literature, esti- 
mates that the smut business takes 
in two billion dollars annually in 
the United States. This includes 
both the legally obscene material 
and the magazines, sold openly on 
newsstands, that would only be 
classified as offensive. 

It is of little consequence wheth- 
er this guess at the dollar amount 
is accurate or not; pornography 
would be a serious problem if it 
involved only a few million dollars. 
The money, of course, is simply 
one measure of the volume of 
material that flows from the presses 
and cameras of panderers for 
profit. If you care to acquaint 
yourself personally with the gravity 
of the problem, check the maga- 
zine racks of drugstores and cigar 
stands in larger cities. Or better 
still, arrange for some behind-the- 
Counter purchases at so-called 
"candy stores" near many high 
schools in America. 

When the First Presidency urged 
Church members and "all other 
right thinking people" to fight 
pornography, it was intended that 
this be done within the framework 
of the law. The statement specified 
that "legislators and civil authori- 
ties in every state and community 
should do all in their power to 



curb this pernicious evil." 

And as a key to action, the state- 
ment added, "Local as well as fed- 
eral processes may be required to 
stem this tide, and yet such action 
will come only if an aroused elec- 
torate makes its feelings known." 

In order to make their feelings 
effectively known, it would be 
helpful if citizens and Church 
members were conscious of the 
current legal status of the fight 
against obscene material. The legal 
situation is neither particularly 
bright nor completely clear, but 
three obscenity decisions handed 
down by the United States Su- 
preme Court in March 1966 have 
provided some guides for those 
who would control smut and por- 
nography in the United States. 

One decision upheld the federal 
obscenity conviction of a New York 
magazine publisher, Ralph Ginz- 
burg. Another, based on the 
same reasoning, upheld a New 
York State conviction of a book 
publisher, Edward Mishkin. The 
third decision reversed a Massa- 
chusetts court by finding that John 
Cleland's eighteenth century novel 
Memoirs of a Woman of Pleasure 
(commonly known as Fanny Hill) 
was not obscene. 

An important point needs to be 
made before describing the views 
of the Supreme Court in these 
cases and in at least one previous 
one. One of the vital freedoms 
guaranteed in the U.S. Bill of 
Rights is freedom of expression, 
both in speech and through the 
press. Any attempt to legally re- 
strict the right to speak or to pub- 
lish must be carefully considered 



M. Dallas Burnett, assistant professor of communications at Brigham Young 
University, has wide journalistic experience and is presently completing his Ph.D. 
dissertation at Northwestern University. He is president of the quorum of elders 
in the Orem 29th Ward. 



Improvement Era 



in relation to the free speech 
heritage. 

In fact, there are those on the 
Supreme Court who feel that the 
First Amendment guarantees are 
to be taken quite literally. Justice 
Hugo Black wrote in Mishkin vs. 
New York (1966) that "the First 
and Fourteenth Amendments taken 
together command that neither 
Congress nor the States shall pass 
laws which in any manner abridge 
freedom of speech and press- 
whatever the subjects discussed." 
Joined by Justice William Douglas, 
Black believes obscenity laws are 
unconstitutional. 

Fortunately, Black and Douglas 
are in the minority on the high 
court and among others who make 
and judge the laws. The Supreme 
Court has said specifically that 
obscenity lies outside the constitu- 
tional protection of the First 
Amendment. Nevertheless, freedom 
of speech and press are basic 
rights, and it is no simple matter 
to decide what is protected expres- 
sion and what is not. 

This leads to a basic dilemma 
faced by the courts over the years: 
defining or deciding what is ob- 
scene and what is not. Both the 
federal laws and most state codes 
make trafficking in obscene, lewd, 
and lascivious material illegal. But 
the rub has always been that most 
laws do not define obscenity. 

In a 1957 decision, Roth vs. 
United States, the Supreme Court 



laid down the first comprehensive 
criteria for judging obscenity. This 
standard has become known as the 
Roth Test. In substance it pro- 
vides that material will not be 
considered obscene unless: 

1. To the average person, ap- 
plying contemporary community 
standards, the dominant theme 
taken as a whole appeals to the 
prurient interest. 

2. The material is utterly with- 
out redeeming social importance. 

3. The material is patently of- 
fensive. 

Since 1957 courts all over the 
country have had occasion to use 
the Roth Test. In fact, the Su- 
preme Court has applied it several 
times since 1957. Obviously, the 
test itself is subject to varying in- 
terpretation as to what is meant by 
"the average person," "the domi- 
nant theme," "socially important," 
and "patently offensive." As for the 
"community standard," the court 
has taken the view that this should 
mean the national community, not 
the moral standard of any indi- 
vidual community. This means, of 
course, that the smaller, homo- 
geneous communities of the nation 
can have no higher standards in 
regard to obscenity than such 
metropolitan areas as Chicago, 




New York, or Los Angeles. 

It should also be added that the 
use of the test, especially in higher 
courts, has generally been quite 
liberal. With few exceptions, hard- 
core pornography is about the 
only thing found obscene in recent 
years. 

With the recent Ginzburg deci- 
sion the court added a new dimen- 
sion to obscenity that provided a 
glimmer of hope for those who 
have looked to the law and the 
courts for assistance in fighting 
purveyors of filth. The phrase 
"glimmer of hope" is used because 
of the neutralizing opinion handed 
down at the same time on the novel 
Fanny Hill. 

Ralph Ginzburg was responsible 
for a magazine titled Eros, a bi- 
weekly newsletter about sex, and 
a book entitled The Housewife's 
Handbook on Sexual Promiscuity. 
The court viewed the "publications 
against a background of commer- 
cial exploitation of erotica solely 
for the sake of their prurient 
appeal." 

In essence, the court decided 



Latter-day Saints have been asked to use "local as well as federal 

processes" to curb the flow of smut. 



March 1967 



11 



that Ginzburg deliberately and 
intentionally promoted and sold 
his publications on the basis of 
pornographic appeal. For that 
reason, the five-man majority of 
the court agreed that the intent of 
the accused should be considered 
in deciding obscenity. And because 
of this man's apparent design to 
pander and sell sex for the sake of 
profit, his conviction on a federal 
obscenity charge was upheld. The 
court noted, however, that the 
actual content of these publica- 
tions might not have been consid- 
ered obscene under the Roth Test. 

Justice Brennan, who wrote the 
majority opinion, summarized: 
"Where an exploitation of interests 
in titillation by pornography is 
shown with respect to material 
lending itself to such exploitation 
through pervasive treatment or 
description of sexual matters, such 
evidence may support the deter- 
mination that the material is ob- 
scene even though in other contexts 
the material would escape con- 
demnation." 

Although the opinion said the 
examination of intention and man- 
ner of promoting material was a 
logical extension of the Roth Test, 
it should be kept in mind that this 
was in fact a new approach to 
obscenity. It came as quite a shock 
to Ginzburg, who had even guar- 
anteed that if his material failed 
to reach buyers because of United 
States Post Office censorship, there 
would be a full refund. 

On its face this decision would 
seem to say that all those who de- 
liberately promote and sell their 
wares on the basis of their obscene 
appeal can effectively be prose- 
cuted by local, state, and federal 
authorities. On second thought, 
though, it must be assumed that 
those in the borderline areas just 
beyond hard-core pornography 
will now merely be more cautious 
in promoting their goods. 

In reality the court has not al- 
tered its liberal stance on what is 
obscene. The evidence of this was 



in the Fanny Hill decision, in 
which a six to three majority over- 
ruled Massachusetts and said the 
book was not obscene. 

Justice Tom Clark's dissenting 
opinion illustrates the disagree- 
ment at the highest judicial level 
over what is obscene. He said: "It 
is with regret that I write this 
dissenting opinion. However, the 
public should know of the con- 
tinuous flow of pornographic 
material reaching this Court and 
the increasing problem States have 
in controlling it. Memoirs of a 
Woman of Pleasure, the book in- 
volved here, is typical. I have 
stomached past cases for almost 10 
years without much outcry. 
Though I am not known to be a 
purist— or a shrinking violet— this 
book is too much even for me. It is 
important that the Court has re- 
fused to declare it obscene and 
thus give it further circulation." 

The basic liberalness of the court 
on the question of what is obscene 
still stands. Questionable material 
must be without any redeeming 
social importance, which means 
that only hard-core pornography 
will be restricted, since there is 
always a "critic" to be found who 
will testify that a dirty novel has 
literary merit or that a lewd movie 
is a work of art. This leaves a vast 
array of near hard-core material 
that no moral person would care to 
see circulated in his community, 
especially to youngsters. 

There is no question that the 
Supreme Court should be ap- 
plauded for its willingness to con- 
sider the motivations of smut 
peddlers. The fact remains, though, 
that the desire of the court to give 
the greatest possible protection to 



this cherished right of free expres- 
sion is constantly being abused. 

There appear to be at least two 
possible legal routes available in 
the fight against obscenity. 

Justice Harlan suggested one in 
his dissenting opinion in the Fanny 
Hill case. He takes the position 
that the federal law should limit 
only hard-core pornography and 
that the states should be provided 
some flexibility in dealing with 
their own obscenity problems. 
"From my standpoint," he wrote, 
"the Fourteenth Amendment re- 
quires of a State only that it apply 
criteria rationally related to the 
accepted notion of obscenity and 
that it reach results not wholly out 
of step with current American 
standards." 

In recognizing "varying condi- 
tions across the country and the 
range of views on the needs and 
reasons for curbing obscenity," 
Justice Harlan has offered a solu- 
tion for the community that does 
not care to accept the standards 
of New York or Los Angeles. The 
Supreme Court will hear an ob- 
scenity case in its current term. It 
can only be hoped that Harlan's 
position will gain favor among his 
colleagues. 

A second possibility would be 
the acceptance of the principle that 
obscenity can be related to the age 
of the individual involved. In other 
words, laws could be passed re- 
stricting the sale of obscene ma- 
terial to youth. There is some 
indication from decisions in the 
United States that the courts may 
be willing to make a distinction 
between what is fit for children 
and allowable for adults. Youth 
protection laws may be an answer. 



In the final analysis, however, every mother and father must bear 
the major responsibility in the home. Under present conditions, the 
parent who makes no effort to guide television and motion picture viewing 
or who offers no help in the selection of reading matter is gambling with 
the security of his children. 

Careful counseling about movies and television is a must. And every 
home should create an atmosphere that encourages mature but whole- 
some reading. O 



12 



Improvement Era 



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2 DOCTRINAL COMMENTARY ON THE PEARL OF GREAT PRICE 

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Some of the doctrinal subjects treated in this volume of commentary are the nature 
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March Era 67 



Diaries of yesteryear left lasting influence 
— but where are the diary keepers of today? 



A Record Among You 



By A. J. Simmonds 

Illustrated by Dale Kilbourn 

• "Behold, there shall be a record kept among you. . . ." So begins 
the twenty-first section of the Doctrine and Covenants— a revelation 
that the Prophet Joseph Smith received at Fayette, New York, on 
April 6, 1830, the day the Church was organized. 

During the remaining fourteen years of the Prophet's life, revela- 
tions continued to stress the importance of record keeping. On March 1, 
1831, John Whitmer was appointed to "write and keep a regular 
history." (D&C 47.) In November of the same year he was instructed 
to "continue in writing and making a history of all the important things 
which he shall observe and know concerning my church. . . ." ( D&C 69. ) 
In 1832 the duties of the recorder were expanded to include "all things 
that transpire in Zion. . . ." ( D&C 85. ) 

Concern with records has marked the entire course of Church 
history. In the final days before the expulsion from Nauvoo, Willard 
Richards and William Clayton gathered documents, journals, manu- 
scripts, and books about the Church and its development. When the 
Saints arrived in the Salt Lake Valley, one of the first buildings erected 
was used for the Church Historian's Office. (It stood on the south 
side of South Temple Street, the present site of the Medical Arts 
Building. ) 

Not only did the Church keep records; the members were also 
record keepers. Wallace Stegner, who wrote a history of the Mormon 
trail, was only partially facetious when he estimated that "every second 
Mormon emigrant kept a diary." These journals of the pioneers and 
early settlers, now found in libraries or private hands, are the source 
material for the history of Utah and of much of the West. Through the 
originals or through copies, historians and genealogists search for 
names, for events, for places, and for the trials of the pioneers in 
accepting the gospel and helping build the kingdom in the valleys of 
the mountains. 




r 



When the Saints arrived in the 
Salt Lake Valley, one of the first 
permanent buildings erected 
was the Church Historian's 
Office. 



14 





In the final days before the 
expulsion from Nauvoo, Willard 
Richards and William Clayton 
gathered documents, journals, 
manuscripts, and books. 




Illustrations by 
Dale Kilbourn 



How many Latter-day Saints keep diaries today? Many men and 
women, spurred by the Church's call for increased and more wide- 
spread genealogical research among members, have had intimate con- 
tact with old records and personal journals. They realize the valuable 
information that can be found in the aged entries in a decaying note- 
book or a more elaborately bound journal. 

Far more than just supplying names, places, dates, and ordinance 
data, these contemporary records also give the color of the times 
when the entries were penned. The late Archibald F. Bennett, secretary 
and librarian of the Genealogical Society, wrote, "We of our Church are 
a record keeping people. Let your family be a record keeping family." 

Most missionaries carry with them a journal in which they can 
record what they see and what they experience in the field. Years 
from now they will be able to relive the joys, the momentary frustra- 
tions, and the triumphs of those two or three years as ministers of 
the gospel. It is only right that the events of these special years are 
recorded and preserved. But the rest of life is important too— church, 
family, home, employment, community. 

Today we are everywhere assailed by the printed and the spoken 
word. Newspapers, magazines, radio, television, and motion pictures 
record and report our times. But who records us? Who records and 
reports our personal lives? This is left to the individual member. The 
Lord revealed to Joseph Smith only a year after the Church was 
organized that "men should be anxiously engaged in a good cause, and 
do many things of their own free will." (D&C 58:27.) 

A pedigree chart is an important record. But by itself it is only 
bones. It is the family history, the life sketch, and the autobiography 
that put flesh on the skeleton. Brother Bennett wrote: 

"Human life is a succession of choices. The decisions reached by 
an individual when choices are placed before him determine his char- 
acter. To endeavor to interpret truly his life apart from the problems 
which faced him would be futile. The historical events of his day must 
be understood, for they had a direct and unmistakable effect upon his 
life and achievements. His life must be appraised in the light of these 
events, and a knowledge of the encouragement or opposition he experi- 
enced from others." (A Guide for Genealogical Research, p. 206.) 

Sometime in the future a historian or maybe a descendant may 
want to know about the individual Latter-day Saints of the 1960's. 
Sometime a genealogist may want to know the details of their lives. 
Sometime a great-grandchild may want to point with pride to his 
ancestor's journal, just as we today like to review the life and times 
of our own forebears. But there is a question: Will such a record exist? 

O 



15 



a man who knew 

By Derek Dixon 

• In 1837, when the first Latter-day Saint missionaries landed in England, a member of the 
peerage died of typhus in Dublin debtors prison, but his life's work was to go hand in hand 
with the truths of the Book of Mormon brought by those Latter-day Saint missionaries. 

His name was Edward King, though for many years he had been known as Viscount Kings- 
borough. He was born November 16, 1795, the eldest son of the third Earl of Kingston. His 
father died in 1799, and Edward succeeded to the earldom and was given the courtesy title, 
Viscount Kingsborough. 

Though a studious man, Edward was not distinguished by his academic attainments. He 
entered Exeter College, Oxford, in 1814, and in 1818 he gained a second class degree in clas- 
sics, but he did not graduate. Instead, he left the university and returned to Ireland, where 
he was elected Member of Parliament for County Cork. But politics was not his forte, and 
at the end of eight years he resigned his seat in favor of his brother, Robert. 

Sometime prior to his resignation Kingsborough had seen an ancient Mexican manuscript 
in the Bodleian Library, Oxford, a manuscript that changed his life. From that moment on 
he determined to devote his life to a study of the antiquities of Mexico. 

And so his work began. He scoured the world for manuscripts and codices of the pre- 
Columbian Mexican civilizations and for documents pertaining to post-conquest Mexico. As 
he collected and compared these ancient relics, he became convinced that not only were the 
ancient inhabitants of America members of the House of Israel, but also at some time in 
their history they had been visited by the Lord Jesus Christ. 

This knowledge obsessed him, and he became determined to prove it beyond all dispute. 

In 1830 he began publication of nine immense folio volumes containing copies and fac- 
similes of the major items he had collected. Many of the codices were reproduced in their actual 
colors at enormous expense. In fact, the whole work was to cost a fortune— his fortune! 

The title pages of the nine volumes read: "THE ANTIQUITIES OF MEXICO compris- 
ing facsimiles of Ancient Mexican Paintings and hieroglyphics preserved in the Royal Li- 
braries of Paris, Berlin and Dresden, In the Imperial Library of Vienna; in the Vatican Library; 
in the Borgian Museum at Rome; in the Library of the Institute at Bologna; and the Bodleian 
Library Oxford." 

Four of the sets were printed on vellum, one of which was presented to the British Museum 
and another to the Bodelian Library. The whole work cost $89,600 to publish— a sum so 
great in those days that it exhausted Kingsborough's fortune. He became oppressed by debt 
until, at the suit of a paper manufacturer, he was thrown into a debtors prison in Dublin. 
And there he died. But he died still hoping to prove the visit of the Master to the world of 
the ancient American people. 

His work was to go on, despite his death. Antiquities of Mexico has become a standard 
source for historians. Dr. James E. Talmage quoted from it in The Articles of Faith, and Wil- 
liam Prescott referred to it in his epic works, The Conquest of Mexico and The Conquest of 
Peru. Few sets of the work are now available, and those that do appear on the secondhand 
market are very quickly auctioned off. In order to see a copy, one would have to visit one 
of the larger reference libraries. Kingsborough's work lives on, not only as a monument to his 
independently acquired belief but as a testimony to the truth of the Book of Mormon. O 



16 



Improvement Era 




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"A rose-red city, half as old as Time. 



• Hidden away in the desert mountains of the south- 
west reaches of the Hashemite kingdom of Jordan 
in the land known anciently as Edom are the remains 
of a city that has no counterpart anywhere in the 
world. It is the fabled Petra, described by one poet 
as "a rose-red city, half as old as Time." 

Situated in the northern part of the great Arabian 
desert midway between the south tip of the Dead 
Sea and the Gulf of Aqaba, the ruins of this fabulous 
city, now within relatively easy access of travelers, 
are being visited by an increasingly large number of 
people each year. Petra is, however, well off the 
beaten path of the usual tourist to the Holy Land 
(180 miles from Jerusalem) and requires two days' 
time for a satisfying visit. 



With increasing regularity the questions are being 
asked, "Should our trip to Jordan include a visit to 
Petra?" "Can two days spent for this purpose be 
profitable and enjoyable?" 

Actually it was largely the prospects of going to 
Petra that attracted us to the Holy Land for a third 
visit. Although we had long harbored the desire to 
make this journey back into time, we had had to 
forego the experience on previous trips because of 
tight schedules. 

Why so much interest in Petra? There are many 
reasons. 

The city is unique. There is nothing else like it 
anywhere. The remains of some of the massive 
facades, or building fronts, chiseled out of the red 



18 



Improvement Era 




By Doyle L. Green 

Managing Editor 
Photographs by the author 



In making their trails to the high mountaintops (left), early 
inhabitants of Petra carved thousands of steps in the 
sheer cliffs. 

Entrance into the fabled city of Petra (above) is through a 
mile-long gorge. The colorful sandstone walls are 300 feet 
high in some places. 

The siq (gorge) is so narrow (right) that it often seems to 
close over one's head. 



its ruins, its antiquities, its access, and its scenery, is 
its history, which brims over with romance and in- 
trigue. It is a land rich in biblical lore, and its deso- 
late ruins have become a monument to the world, 
signifying the ultimate fate of the wicked. 

The word "petra," which means "rock," is a Greek 
term. In Old Testament times the mountains were 
called Sela (or Selah), which is Hebrew for "rock." 
The area was also known as Mount Seir and as 
Mount Esau. 

Today the range of mountains that cradles the 




sandstone mountains are in an excellent state of 
preservation and are enough to stagger the imagina- 
tion of even the most sophisticated traveler. In the 
mountains there are more than 700 caves that can 
be explored, and although the debate still wages as to 
whether some of the chambers were dwellings, tombs, 
or temples, it is fascinating to realize that men have 
been living here since the time of Abraham. 

The mountains of Petra are not unlike the moun- 
tains of southern Utah, although they may not be as 
massive or extensive. But they are spectacular. 

The entrance to the city is through a narrow wind- 
ing gorge more than a mile long. This deep canyon, 
which is as little as ten feet wide in places, is walled 
by precipitous cliffs that reach skyward to a height 
of from 200 to 300 feet. 

But beyond the unbelievable marvels of the city, 



city is called Shera. The Wadi Musa (valley of 
Moses) runs through the mountains. Nearby are the 
Ain Musa (spring of Moses) and Mount Hor, tradi- 
tionally believed to be the Mount Hor where Aaron 
died. 

The first known inhabitants of the Petra area were 
the Horites, contemporaries of Abraham, who 
are mentioned in the 14th chapter of Genesis. The 
account tells of armies that smote "the Horites in 
their mount Seir." (Gen. 14:6.) The 36th chapter of 
Genesis lists "the sons of Seir the Horite, who in- 
habited the land." (Gen. 36:20.) 

For some time after Jacob returned to Canaan 
from Haran with his family and possessions, he and 
Esau dwelt peaceably in the land, but the time came 
when "their riches were more than that they might 
dwell together; and the land wherein they were 



March 1967 



19 



strangers could not bear them because of their cattle."' 
(Gen. 36:7.) 

So Esau took his three Canaanite wives and his 
sons and daughters, his servants and herds, and 
moved south. 

"Thus dwelt Esau in mount Seir: Esau is Edom." 
(Gen. 36:8.) 

The area and its people next come into prominence 
in the time of Moses. The forty years of wandering 
in the wilderness were almost over. The children of 
Israel needed to go through Edom, as they were to 



One enters the city through a deep canyon as 



journey northward up the king's highway east of the 
Dead Sea and enter the promised land from the east 
across the River Jordan. So Moses decided to ask for 
permission to go through the land: 

"And Moses sent messengers from Kadesh unto the 
king of Edom, Thus saith thy brother Israel, Thou 
knowest all the travail that hath befallen us: 

"How our fathers went down into Egypt, and we 







little as ten feet wide and walled by 300-foot cliffs. 



have dwelt in Egypt a long time; and the Egyptians 
vexed us, and our fathers: 

"And when we cried unto the Lord, he heard our 
voice, and sent an angel, and hath brought us forth 
out of Egypt: and, behold, we are in Kadesh, a city 
in the uttermost of thy border: 

"Let us pass, I pray thee, through thy country: we 
will not pass through the fields, or through the vine- 




Leaving the siq and entering the valley of Petra (above), 
one comes upon a huge amphitheater. Carved into the 
mountain, it has 34 tiers of seats and is said to have seated 
some 3,000 people. 

This magnificent facade (left) in the narrow gorge at Petra 
is some 90 feet high and carved out of the solid sandstone 
cliff. It is known as al Khanzah, "the treasury of the 
Pharaoh," and is generally supposed to have been a temple. 

yards, neither will we drink of the water of the wells: 
we will go by the king's high way, we will not turn 
to the right hand nor to the left, until we have passed 
thy borders." (Num. 20:14-17.) 

It is most interesting and somewhat ironic that the 
descendants of Jacob ( Israel ) , who received the birth- 
right blessing from Isaac, should be placed in a posi- 
tion of begging Esau's descendants for a favor. The 
reply of their "brothers," who well knew of their 
plight, must have been disheartening to Moses and 
the Israelites: 

"And Edom said unto him, Thou shalt not pass 



by me, lest I come out against thee with the sword. 

"And the children of Israel said unto him, We will 
go by the high way: and if I and my cattle drink of 
thy water, then I will pay for it: I will only, without 
doing any thing else, go through on my feet. 

"And he said, Thou shalt not go through. And 
Edom came out against him with much people, and 
with a strong hand." (Num. 20:18-20.) 

When they were refused passage through Edom, the 
children of Israel went to nearby Mount Hor, where a 
most significant event took place. To Moses the Lord 
said: "Take Aaron and Eleazar his son, and bring 
them up unto mount Hor: 

"And strip Aaron of his garments, and put them 
upon Eleazar his son: and Aaron shall be gathered 
unto his people, and shall die there. 

"And Moses did as the Lord commanded: and they 
went up into mount Hor in the sight of all the 
congregation. 

"And Moses stripped Aaron of his garments, and 
put them upon Eleazar his son; and Aaron died there 
in the top of the mount: and Moses and Eleazar came 
down from the mount. 

"And when all the congregation saw that Aaron 
was dead, they mourned for Aaron thirty days, even 
all the house of Israel." (Num. 20:25-29.) 

Following this, the great company of the children 
of Israel left Mount Hor "by the way of the Red sea, 
to compass the land of Edom: and the soul of the 
people was much discouraged because of the way." 
(Num. 21:4.) 

But the Lord would not permit the Edomites to 
disrupt his plans. He softened their hearts and in- 
structed his people Israel: 

"Ye are to pass through the coast of your brethren 
the children of Esau, which dwell in Seir; and they 
shall be afraid of you: take ye good heed unto your- 
selves therefore: 

"Meddle not with them; for I will not give you of 
their land, no, not so much as a foot breadth; because 
I have given mount Seir unto Esau for a possession. 

"Ye shall buy meat of them for money, that ye may 
eat; and ye shall also buy water of them for money, 
that ye may drink. 

"For the Lord thy God hath blessed thee in all the 
works of thy hand: he knoweth thy walking through 
this great wilderness: these forty years the Lord thy 
God hath been with thee; thou hast lacked nothing." 
(Deut. 2:4-7.) 

So the children of Israel "passed by from our 
brethren the children of Esau, which dwelt in Seir, 



March 1967 



21 



through the way of the plain from Elath, and from 
Eziongaber, we turned and passed by the way of the 
wilderness of Moab." (Deut. 2:8.) 

After Joshua established the people in the "promised 
land," the Israelites and the Edomites lived as neigh- 
bors for many years. But even though they were 
"brothers," they were not good neighbors and were 
often at war. 

The 14th chapter of 2 Kings reveals that Amaziah, 
who was king of Judah, went to battle with the people 
of Edom and "took Selah by war." This account is 
also given in the 25th chapter of 2 Chronicles and 
states that Amaziah "smote the children of Seir ten 
thousand. 

"And other ten thousand left alive did the children 
of Judah carry away captive, and brought them unto 
the top of the rock, and cast them down from the top 
of the rock, that they all were broken in pieces." 
(2 Chron. 25:11-12.) 

In spite of his great victory, Amaziah's venture into 




In times past Roman legions rode along this road, which 
is paved with huge stones. 

Edom was his downfall, as "he brought the gods of 
the children of Seir, and set them up to be his gods, 
and bowed down himself before them, and burned 
incense unto them." (2 Chron. 25:14.) Because of 
this, his own people destroyed him. 

Not much is known about the Edomites during this 



The mountains of Petra are fantastically rugged. Many side 
canyons leading away from the main valley are honey- 
combed with dwellings and tombs. 



Gigantic fallen pillars give the appearance of huge checkers 
standing side by side. Evidences of a number of different 
civilizations can be found in the area. 





More tourists each year are visiting Petra, which is com- 
pletely surrounded by impenetrable mountains. 

period except that they became infamous for their 
wickedness, so much so that the very word "Edom" 
became a synonym for sin and debauchery. A num- 
ber of prophets denounced the Edomites, and through 
two of his servants the Lord told of the impending 
destruction of this people because of their extreme 
wickedness. 

Obadiah is often called the prophet of Edom's 
doom. He records: 

"Thus saith the Lord God concerning Edom; We 
have heard a rumour from the Lord, and an ambassa- 
dor is sent among the heathen, Arise ye, and let us 
rise against her in battle. 

"Behold, I have made thee small among the heathen: 
thou art greatly despised. 

"The pride of thine heart hath deceived thee, thou 
that dwellest in the clefts of the rock, whose habitation 
is high; that saith in his heart, Who shall bring me 
down to the ground? 

"Though thou exalt thyself as the eagle, and though 
thou set thy nest among the stars, thence will I bring 
thee down, saith the Lord." (Obad. 1-4.) 

Thus the Edomites were destroyed and driven out 
of their mountain stronghold. 

It is interesting that these descendants of Esau were 
replaced in Mount Seir by their relatives, the 
Nabataeans, an Arab people who were descendants 
of Abraham through Hagar and their son Ishmael. 
Although some historians place this date as early as 
547 B.C., the history of the Nabataeans can be traced 
with some certainty back to 312 B.C., when they 
were rather firmly established in the mountains around 
Petra. Their impenetrable stronghold was ideally 
located on the trade routes between Egypt to the 

In their impenetrable stronghold, 

Nabateans became wealthy 

by raiding caravans 

or demanding tribute for safe passage. 



The holiest place on the mountaintops was the place of 
sacrifice, where the priests offered animal sacrifices. 

west, Arabia to the south, and Palestine, Syria, and 
neighboring kingdoms to the north. 

This was the day when the great camel caravans, 
"the ships of the desert," were busily engaged haul- 
ing incense, spices, and other treasures; and the 
Nabataeans, pouring in and out of their fortified city, 

Early inhabitants cut away some 20 feet from the top of 
this mountain to leave this obelisk (one of two on the site), 
which represented their gods. They worshipped on the top 
of the mountain in the "high place" or "holy place," as they 
thought this was the closest they could get to heaven and 
the farthest they could get from hell. 



■■■■■ 




March 1967 



23 



'* '- ■ ''fit*' 





became wealthy and powerful from raiding the 
caravans. Later they demanded tribute as a guarantee 
of safe passage for all who desired to traverse the 
area. Armies from Egypt and Syria were sent to try 
to destroy them but could not penetrate the mountain 
fastness of Petra. 

However, about 106 A.D. the intrepid Romans dis- 
covered another entrance into Petra, stormed and 
captured it, defeated the Nabataeans, and made Petra 
a Roman province. The Romans redesigned the 
city, as they did so many cities they captured; and 
evidences of the Roman road, the arch of triumph, 
Roman pillars, and various buildings can still be 
found. Petra later became a Christian city, and in the 
fifth century A.D. there was a bishopric of Petra. In 
the seventh century the Arabs again took over, and 
Islam became the ruling power. The crusaders sub- 
sequently captured the city, and the ruins of a castle 
that they built can still be seen. 

No one seems to know why Petra was all but 
abandoned; but following the crusaders, knowledge of 
the location of Petra seems to have been lost to the 
western world. From about 1200 until 1812, when a 
young Swiss explorer rediscovered it, Petra existed, 
to western people, as little more than a legend. 

In 1812 this explorer, Johann Ludwig Burckhardt, 
was making the hazardous journey from Damascus to 
Cairo by way of the south end of the Dead Sea. As 
he traveled, his guide and others began dropping hints 
of some fabulous ruins hidden away in the mountains. 
Through devious means he influenced his guide to 
take him into the area, and the city that had been a 
legend for some 600 years again became a reality. 

Another interesting chapter in the long history of 
Petra was written by T. E. Lawrence, popularly 
known as Lawrence of Arabia, during World War I. 



Standing on the edge of the great urn crowning the temple 
of ed Deir (above), members of a Brigham Young University 
Bible lands tour group study the rugged mountains west of 
Petra. The mountain on the far right is called Mount Hor. It 
was on the summit of Mount Hor that Moses took the 
priestly robes from Aaron and put them on Aaron's son 
Eleazar prior to Aaron's death. 

One of the largest monuments in Petra is sometimes called 
the monastery, or ed Deir (far left) , It is about 150 feet 
high, or approximately the height of a 15-story building. 

Hundreds of gorgeous pink-flowered oleander bushes 
(left) beautify the Petra area. 



For over 600 years Petra's 

location was lost to the 
western world. 



Lawrence occupied Petra with a relatively small con- 
tingent of Arabs and successfully defended it against 
an army of seven thousand Turks. Using the same 
techniques the Nabataeans and perhaps the Edomites 
had used so long before, Lawrence waited until the 
Turks were crowded into the narrow gorge and then 
his bedouin troups attacked, sealing off the exit and 
casting down stones from the cliffs above. Of Petra, 
Lawrence wrote to a friend: ". . . you will never know 
what Petra is like until you come out here. . . . Only 
be assured that till you have seen it you have not the 
glimmering of an idea of how beautiful a place 
can be."* 

Within the past year a narrow, hard-surfaced road 
has been completed from the city of Ma'an almost to 
the beginning of the siq ( gorge ) that leads into Petra, 
and a traveler can make the journey with comparative 
ease and little or no danger. 

There are acceptable eating and sleeping accommo- 
dations in Petra itself, and a lavish new air-conditioned 
inn located near the gorge should satisfy the desires 
of the most demanding. 

Our own party, consisting of thirteen members of 
a Brigham Young University Bible Lands tour, left 
Jerusalem in the early morning hours, drove down the 
Jerusalem-Jericho road into the Jordan River Valley, 
crossed the River Jordan, and, after ascending the 
rugged mountains of the trans-Jordan area, headed 
south through the land known anciently as Moab. In 
general we followed the route of the king's highway, 
over which Moses led the children of Israel so long 
ago. As we saw the hundreds of acres of wheat on 
the broad and fertile plains, we thought we could 
understand a little better how crop failures in the 
Judean mountains across the Dead Sea to the west 
would not necessarily also have occurred in Moab. 
We felt closer to Ruth and Naomi. 

Entering the great deserts of ancient Edom (or 
Idumea) we saw hundreds of camels, some in the 
picturesque camel trains, still carrying their burdens 
for the bedouins. At Ma'an we turned west on the 
new road and were soon at Ain Musa, a stream 
of cool clear water springing out of a crack in a rock, 
the traditional place where Moses struck the rock 
with his rod and the water gushed forth. Following 
down the Wadi Musa, we soon came to the entrance 
to the siq. Here we engaged our horses for the 45- 
minute ride into the mysterious valley and the sites 
of the almost unbelievable facades of temples and 
tombs. 

Writers have said that no matter what you expect 
of Petra, no matter how much you have read or how 



*The Letters of T. E. Lawrence, edited by David Garnell 
(New York: Doubleday Doran & Co., Inc., 1924), letter 69. 



March 1967 



25 



«m. 




bassador is sent unto the heathen, saying, Gather ye 
together, and come against her, and rise up to the 
battle. 

"For, lo, I will make thee small among the heathen, 
and despised among men. 

"Thy terribleness hath deceived thee, and the pride 
of thine heart, O thou that dwellest in the clefts of 
the rock, that holdest the height of the hill: though 
thou shouldest make thy nest as high as the eagle, I 
will bring thee down from thence, saith the Lord. 

"Also Edom shall be a desolation: every one that 
goeth by it shall be astonished, and shall hiss at all 
the plagues thereof." (Jer. 49:13-17.) 

How literally have the words of the Lord come to 
pass! 

From the summit of a ridge west of the high valley 
of al Diar, one can look out into the blue haze toward 
the Gulf of Aqaba and see the copper mountains 

A traveler's luggage is carried into Petra on the back of a 
donkey ridden by a young Arab boy. 

Ain Musa (spring of Moses) is a beautiful clear stream 
of water coming out of a crack in the rock (below). Accord- 
ing to tradition, this is where Moses struck the rock with his 
rod and the water gushed forth. 



much you think you know about it, you will still find 
more than you anticipated. With us this was literally 
true. The siq is so narrow that in places it seems to 
meet at the top. The first glimpse of the magnificent 
facade that is known as al Khaznah (or Khaznet 
Far on), with its rose red columns and statues, is a 
never-to-be-forgotten experience. Protected from the 
elements in this narrow gorge, it is in an excellent 
state of preservation. It is called the "Treasury of 
the Pharoahs" because, according to legend, the large 
stone urn is supposed to contain great riches. 

As the gorge opens up into the valley, one is 
astounded by the fantastic coloring of the cliffs, the 
number of caves and facades carved into the rock, 
and the many lovely oleander bushes. 

We will not attempt to describe in detail the 
wonders of Petra. Photographs can do this better 
than words. But as we wandered about the ruins, 
as we walked through the side canyons and up trails 
made of hundreds of steps carved into the sandstone, 
as we climbed to the high place ( the place of worship 
and sacrifice), as we stood on top of the great urn of 
the temple called al Dair (ed Deir), we thought of the 
words of Obadiah, as well as similar ones recorded 
in the 49th chapter of Jeremiah: 

"But I have made Esau bare. ..." (Jer. 49:10.) 

". . . Bozrah shall become a desolation, a reproach, 
a waste, and a curse; and all the cities thereof shall 
be perpetual wastes. 

"I have heard a rumor from the Lord, and an am- 




26 



Improvement Era 



where the mines of King Solomon were located. He 
can see the desert wastelands through which the 
children of Israel made their weary way. He can see 
the desolate and fantastically rugged mountain 
peaks, one of which might have been Sinai where the 
Lord gave the Ten Commandments; another, Mount 
Hor, where Aaron died. 

There are dozens of fascinating sights to be seen 
in Petra. There are thousands of years of history 
locked up in those mountains and those chambers. But 
more important than all of this, and perhaps as an 
outgrowth of it, through an understanding of the 
story of Edom one can see the utter and complete 
fallacy of following the ways of the world, and the 
wisdom of listening to and obeying the words of the 
Lord, of seeking out true values and putting them 
ahead of all else. 

We have read that some people have been disap- 
pointed in their visit to Petra. They have found it 
depressing and sinister. But the thirteen Latter-day 
Saints who made the journey in the summer of 1966 
decided that these were two of the most interesting, 
profitable, and long-to-be-remembered days of our 
lives. O 




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March 1967 



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Teaching 

Conducted t>y the 
Church School System 




by Ernest Eberhard, Jr. 

Illustrated by Richard Brown 

How Can We Make 
rs"Out of Our Students? 

(Part 1) 

• President David O. McKay once said, "It is not 
enough to know what is good; we must do good." 
He added that a child who ■ has been taught in a 
classroom the concept of obedience to parents may 
still go home and disobey his parents, although he 
really means to be obedient. The Prophet noted that 
many teachers "fail to apply the lesson aim . . . [and 
fail] to show the child how he could introduce the 
truth into his life— into his life today, not at some 
indefinite time to be." 

In speaking of teaching gospel truths, President 
McKay called upon teachers to open up "avenues for 
expression, for doing" by the students. Rather than 
moralizing on a truth, teachers should be "pointing 
out the path of action." 

The scriptures urge the same perspective upon all 
men as the basic guideline for their conduct. 

"But be ye doers of the word, and not hearers only, 
deceiving your own selves." (Jas. 1:22.) 

"Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven; but he that 
doeth the will of my Father which is in heaven." 
(Matt. 7:21.) 

"For they shall be judged according to their works, 
and every man shall receive according to his own 
works. . . ." (D&C 76:111.) 

All teaching should be oriented toward strengthen- 
ing existing acceptable behavior patterns or changing 
faulty or negative response patterns. This goal is 
rather widely accepted among teachers, but its imple- 
mentation escapes all but a limited number of in- 
structors. In no other aspect of teaching is there 
greater need for development of teaching skill. 

Let it be said at the outset that "doer teaching" is 
not simple. As yet we understand very little about 



29 



Ernest Eberhard, Jr., director of curriculum, Depart- 
ment of Seminaries, has a rich and varied background 
that includes a term as mayor of Preston, Idaho, and 
over 30 years in the seminary department. He has 
been a bishop and high councilor and is a member of 
the Church Correlation Committee. 



% Four terms are defined that help make a 45- 
minute class influence the 10,000-minute week. 



motivation in the field of human 
behavior. Another problem is the 
multiplicity of stimuli outside the 
classroom to which a student is 
subjected. It is difficult to firm 
human behavior so strongly during 
a 45-minute class period that it 
will withstand weakening or alter- 
ation during a 10,000-minute week. 
Group pressures and strong, real 
life experiences will exert far 
greater total pressure during that 
week than the most skillful teacher 
can generate in a short class pe- 
riod. Despite this limitation, count- 
less people can testify to the lasting 
effectiveness of certain teachers. 

What Determines Behavior? The 
scriptures answer this question. 
One needs only to look at a Bible 
concordance and note the long list 
of references to the heart and its 
role in man's actions. Proverbs 16:9 
states it very well: "A man's heart 
deviseth his way. . . ." 

This does not mean the physio- 
logical function of the heart 
determines our actions in life. It 
refers, rather, to the fact that the 
heart seems to be the organ of 
major involvement in our emo- 
tional responses. We use the 
expression that someone is light- 
hearted, has a heavy heart, or is 
heartbroken. The statement that 
"as a man thinketh in his heart, 
so is he" indicates that we are 
motivated by emotion in choosing 
our course of action in life. If, then, 
we are going to influence our stu- 
dents to live righteously and nobly 
in life, we must help them acquire 
attitudes that will be constant 



motivators toward such a life. The 
how of living such a life pattern 
is contained in the academic or 
intellectual approach to life. The 
why, the motivation to choose one 
type of action over another, comes 
from the emotional structure of 



one's personality and character. 
This emotional constellation is 
created into patterns of feeling or 
emotion through the amalgama- 
tion of the bias-positive or bias- 
negative experiences people accu- 
mulate during their lives. 



Although the following explana- 
i tion of personality formation 
and character traits is oversimpli- 
fied, it illustrates in an understand- 
able and usable way how behavior 
patterns can be altered, strength- 
ened, or created. There are four 
elements in this developmental 
pattern. They are (1) concepts, 
(2) attitudes, (3) personality 
traits, (4) character. The following 
definitions that the author gives 
these terms are his own, and he 
makes no attempt to correlate 
them with definitions others may 
use in the field of educational 
psychology. Much theory in the 
field of educational psychology is 
presented in such detailed and 
complex diagrams that most lay 
and professional instructors do not 
even approach an application of 
the theories in their lesson prepara- 
tions and presentations. 

1. Concept: A concept is a 
statement describing an object, 
condition, or principle. It is rep- 
resented by a symbol, such as a 
word. Such word symbols as 
Godhead, church, and temple 
could be called concepts. 



A student may have a detailed 
and complete factual concept 
without having an attitude toward 
the concept. For example, many 
students have a detailed and fac- 
tually correct concept of the God- 
head without being motivated to 
use this information in trying to 
become more Godlike in their own 
lives. They can be taught details 
of the construction of the ancient 
Israelite tabernacle without having 
any increase in their desire to 
understand or practice the prin- 
ciple of sacrifice in either its 
ancient or present-day forms. They 
can be taught the history of temple 
building in the present dispensa- 
tion without having any increase 
in their desire for a temple mar- 
riage. Their concept of the general 
architecture of church chapels 
may be highly detailed without 
that knowledge creating any desire 
or capacity for reverential worship. 
Until students have meaningful, 
personal experiences with their 
concepts, there is no development 
of attitudes that will influence 
conduct. 

2. Attitude: An attitude is a 



30 



Improvement Era 



^ft Until students have meaningful and personal experiences 
with their concepts, the concepts will not influence behavior. 



bias-positive or a bias-negative 
toward a concept. An attitude is 
the result of definite and adequate 
personal experience with such a 
concept as temple, which attitude 
has been internalized or accepted 
into the student's ego organization 
so it is important to him in achiev- 
ing his goals in life. Without an 
attitude, a concept lies dormant. 
There is no felt need for response 
or action. 

The great value of attitudes in 
behavior formation and control is 
their innate tendency to persist, to 
retain their power to motivate. Any 
teacher can prove this statement 
to himself by noting how his own 
attitudes— whether they are rational 
or irrational, sound or unsound, 
long-range or immediate— have 
consistently motivated him to 
choose certain courses of action 
and response patterns. Attitudes 
are much more powerful than 
mechanically conditioned responses 
as determiners of behavior. Such 
conditioned responses fade or are 
extinguished unless they are con- 
sistently reinforced. In fact, atti- 
tudes may persist for a lifetime 
with little or no reinforcement. 
This is true of bad, undesirable 
attitudes as well as good ones. For 
this reason, if students are to be- 
come doers of the word, the 
attitude formation of their lives 
must be the focal point of all gos- 
pel teaching. 

Attitudes do not remain isolated. 
They pyramid and "drain" into 
other areas of emotional adjust- 
ment. For example, if a father 



promises to take his son hunting 
and then, for some reason that the 
boy cannot comprehend or that is 
not explained to him, the father 
fails to fulfill his promise, the boy 
may be so disappointed that with- 
out realizing it, he develops feel- 
ings that his father is untrustworthy 
in other aspects of their relation- 
ship. Any later experiences that 
have elements common to the 
initial experience of disappoint- 
ment will likely tend to reinforce 
the boy's attitude. Later in life, he 
may be influenced by this attitude 
structure in accepting or rejecting 
his father's counsel as he moves 
from boyhood to manhood. 

It is in the area of attitude for- 
mation that much gospel teaching 
breaks down in its effectiveness. 
Since many teachers do not under- 
stand the mechanics of attitude 
formation, they are unable to 
structure their lesson preparation 
and presentation so students will 
be motivated to internalize the 
historical, narrative, or expository 
material in the lesson. The instruc- 
tion fails to show how they can 
introduce the truths into their lives 
today. They are given little or no 
opportunity to sense its value in 
their own goal-seeking pattern. 

Only as instruction helps stu- 
dents realize their primary life 
goals will they achieve the self- 
conviction or internalization that 
will create a motivating attitude. 
Such an attitude does not result 
from generalized moralizations or 
exhortations that a teacher may 
tack on the end of a class period 



of historical instruction while stu- 
dents restlessly wait to bolt out of 
the classroom. 

3. Personality Traits: After an 
individual has acquired an attitude 
toward a concept, he reacts ac- 
cording to the bias he now feels. 
Consistent reaction on the basis of 
this bias builds reaction patterns 
that persist and influence his life- 
time response pattern. These reac- 
tion patterns, called personality 
traits, determine the type and qual- 
ity of character the child develops. 

4. Character: This is the ability 
to live comfortably and produc- 
tively within the framework of the 
society in which a person finds 
himself. The real society of the 
Latter-day Saint student is the 
kingdom of God. This is because 
Jesus constantly put emphasis on 
the need to consider what we may 
become. Gospel teaching should 
adequately stress this orientation 
if it is to build attitudes that will 
open the gates to the celestial 
society that should be the sole goal 
and aim in the life of a Latter-day 
Saint. It is true the student must 
live in the present world and adjust 
to all of its environmental influ- 
ences, good and bad. However, 
he should always be aware that 
his present environment is tempo- 
rary and that he should aspire, 
first and always, to citizenship in 
the kingdom of God. 

Methods and techniques that 
assist and make possible better 
"doer teaching" and that build 
desirable attitudes will be pre- 
sented next month. O 



March 1967 



31 



The LDS Scene 




Michigan Governor George 
Romney, former Detroit 
Stake president and one of 
the leading potential 1968 
Republican presidential 
candidates, said in a recent 
interview, published 
worldwide, "Two things you 
can develop of eternal 
value — character and 



Dr. Henry Eyring, dean 
emeritus of the graduate 
school at the University of 
Utah, was awarded in 
February the National Medal 
of Science for 1966 by 
President Lyndon B. 
Johnson. Brother Eyring, 
recently reappointed member 
of the Sunday School general 
board, received the nation's 
highest honor for scientific 
achievement for his 
"creation of absolute rate 
theory, one 
of the sharpest 
tools in the study of 
chemical reaction rates." 



intelligence. And those 
individuals of greatest worth 
are those with the 
greatest character and 
intelligence — [these two 
qualities being] the capacity 
to use knowledge correctly 
and to do unto others as 
we would have others do 
unto ourselves." 




America's highest military honor, the Congressional Medal 
of Honor, was awarded in January to Major Bernard F. 
Fisher by President Lyndon B. Johnson in impressive White 
House ceremonies. Brother Fisher, now stationed with 
his family in Germany, is a member of the Nampa 
[Idaho] Stake. The first Air Force officer to receive the 
medal for action in Viet Nam, he was cited for voluntarily 
landing his bomber to pick up a stranded American 
pilot while under heavy Viet Cong attack. Sister Fisher and 
their five sons attended the White House ceremonies. 




UPI Telephoto 




Elder Richard L. Evans 
of the Council of the 
Twelve and current 
president of Rotary 
International is greeted in 
Dakar by Leopold Sedar 
Senghor, president of 
Senegal, during a recent 
20,000-mile, 12-nation 
African tour to visit Rotary 



clubs. During his year 
of presidential duty, 
Elder Evans has visited in 
Africa, South America, 
Central America, Europe, 
and the United States, 
and during March he will 
travel to areas in the 
Far East and 
South Pacific. 



32 



Improvement Era 




David S. King, former 
second assistant general 
superintendent of the 
YMMIA, has been appointed 
United States ambassador 
to the French-speaking 
island republic of Malagasy 
(Madagascar). Brother King, 
a Democrat who served 
three terms in the U.S. 
House of Representatives, 
said, "I will try to make 
my diplomacy of the 
people-to-people variety." 




The 100-voice singing mothers chorus 
of New York and New Jersey stakes 
was featured the first three Sundays of 
January on NBC Radio Network's "Great 
Choirs of America." Directed by Sister 
Ellen N. Barnes of the Relief Society 
Deseret News Photos 



general board, the chorus was asked to sing 
for the national radio audience because 
of its enthusiastically received performance 
at the annual National Association 
of Manufacturers convention 
in December. 



Lorena C. Fletcher, 1965 
American Mother of the 
Year and diligent Church 
worker, died January 2, 
1967. Sister Fletcher, wife 
of Dr. Harvey Fletcher, 
was selected as American 
Mother because of her 
qualities of "love of family, 
devotion and sacrifice, 
loyalty, refinement, and 
culture." Speaking once of 
her much-educated family, 
Sister Fletcher said, "I 
have six honorary degrees — 
five sons and a daughter." 




Dr. Harvey Fletcher, 
professor emeritus of 
physics at Brigham Young 
University, will be presented 
the 1967 Founders Award 
of the 150,000-member 
Institute of Electrical and 
Electronic Engineers at its 
annual convention in 
New York in March. Brother 
Fletcher, who has been 
called the father of 
stereophonic sound, was 
also closely associated with 
the discovery of the atomic 
nature of electricity. 



March 1967 



33 



William E. Berrett 



The 

Era 
Asks 




What Is the Church Doing for College 



The recent announcement of an 
enrollment ceiling at Brigham 
Young University has caused 
much discussion among Latter- 
day Saint youth and parents. 
This month we explore in depth 
the program of the Church for 
students not attending Church- 
sponsored schools. Subject of 
the interview is William E. Ber- 
rett, administrator, Department 
of Seminaries and Institutes. 
Brother Berrett, who has had 
wide experience in education, is 
also an attorney and a respected 
author of numerous Church 
courses of study and books. 

Q— What is the Church's philos- 
ophy regarding education after 
high school? 

A— The Church's philosophy, com- 
ing from the statement, "The glory 
of God is intelligence, or, in other 
words, light and truth" (D&C 
93:36), has always been that every 
member continue learning through- 
out life. Today, more than ever 
before, a high percentage of Latter- 
day Saint youth receive training in 
technical schools, colleges, or 
universities. 



Q — How does a student know the 
kind of education and/or training 
to pursue? 

A— This is difficult. Some high 
schools give tests to help students 
determine fields in which they 
have aptitude, and most colleges 
and universities do likewise. But 
even then young people often do 
not know which field to pursue. 
For this reason, most universities 
enroll students in what is called 
"general college" and give them a 
year or two to determine their 
fields of interest. We have always 
believed, too, that one will be 
guided if he seeks the Lord's 
counsel. 

Q — How can a Latter-day Saint 
student going on to higher educa- 
tion determine the school he 
should attend? 

A— The Church has recently estab- 
lished a guidance bureau, staffed 
by faculty members from Brigham 
Young University, the seminary 
and institute programs, and others, 
from which Latter-day Saint stu- 
dents graduating from high school 
may receive information about 
schools available to them. This 



bureau has recently published a 
pamphlet containing information 
about Church-sponsored schools, 
where institutes of religion are 
located, and how to obtain help 
from the bureau. Interested per- 
sons may write: Admissions Infor- 
mation and Guidance Center, 
Brigham Young University, Provo, 
Utah. Students should then attend 
the school that fits their academic 
needs and permits them to satisfy 
their financial conditions and their 
desires to be near friends, family, 
Church, and other Latter-day Saint 
youth. 

Q — Is there a policy that Latter- 
day Saint youth attend Church- 
sponsored schools? 

A— No. However, our Church- 
sponsored schools have built such 
an enviable reputation for their 
promotion of good character and 
academic excellence that many 
Latter-day Saint students would 
like to attend them, and the Church 
wants as many as possible to en- 
joy this privilege. But the cost is 
prohibitive for some, because it 
requires them to live away from 
home. It is also quite evident that 



34 



Improvement Era 




Students? 



all Latter-day Saint youth cannot 
enter a Church- sponsored school, 
because enrollments are limited to 
the physical facilities available. 
Also, the financing of the Church 
will not permit the establishment of 
enough colleges to handle all 
Latter-day Saint students. 

Q — Would the Church want to do 
that even if it could? 

A— That would be a difficult ques- 
tion to answer. If money were 
available to establish many univer- 
sities and colleges, I'm sure many 
members would consider it de- 
sirable. 

But something that we must 
keep in mind is that the Church 
must do things universally. It 
would hardly be fair to establish 
junior colleges in a few locations 
if the pattern could not be dupli- 
cated throughout the world. The 
goals of the Church are ( 1 ) to keep 
its youth close to the gospel while 
they attend institutions of higher 
learning and (2) to promote mar- 
riage within the Church by bring- 
ing Latter-day Saint students 
together under proper social and 
cultural conditions. 



Q — How does the Church achieve 
these two aims for students not 
attending a Church-sponsored 
school? 

A-In 1926 at the University of 
Idaho the Church started the insti- 
tute of religion program in which 
courses in religion comparable to 
those taught at BYU were given in 
a building adjacent to the univer- 
sity. 

The Mormon college youth 
attending the university also met 
for social and cultural activities. 
This program proved so successful 
that the institute program was 
soon expanded to other schools 
throughout the western part of the 
United States. Today we have in- 
stitutes of religion at 233 univer- 
sities and colleges throughout the 
United States, Canada, and Mexico. 

Q — Will the program be expanded 
worldwide? 

A— Yes. The Church's policy is to 
establish institutes wherever our 
students attend colleges throughout 
the world. As the number of 
Latter-day Saint college students 
justifies it in other countries, the 
program will spread. 



Q — What is taught and discussed 
in an institute of religion that 
a four-year seminary graduate 
wouldn't already know? 

A— Our seminary courses are gen- 
erally survey courses in the four 
Standard Works and Church his- 
tory. On the institute level, as on 
collegiate levels generally, the 
deeper implications of religion 
are discussed. Students have more 
opportunity to delve into problems 
on their own and to make their 
own explanation and defense of 
gospel principles. In other words, 
it would be analogous to studying 
simple mathematics in high school 
and calculus in college. 

Q — What types of classes are of- 
fered in institutes? 

A— These courses deal in depth 
with the Standard Works, philos- 
ophy of Mormonism, courtship 
and marriage, general Christian 
history, and seminars on personal 
problems in the area of character 
development. The number of 
available courses ranges from half a 
dozen at an institute where there is 
one instructor to some forty courses 
given at larger institutes. — ► 



March 1967 



35 




Q — Is outside work required for 
institute classes? 

A— Institute courses are conducted 
on a college basis, so some outside 
work is required if credit is desired. 
However, students may wish to 
audit courses. 

Q — How does an institute serve a 
student's cultural and social 
needs? 

A— Institute faculty members help 
students organize such social ac- 
tivities as dances, dinners, and 
parties, which give students oppor- 
tunities to fraternize. We are 
especially concerned with students 
who have dated little or who do 
not seem to fit into the social ac- 
tivities of their peers. There is a 
concentrated effort to help all 
students feel a sense of belonging 
and fellowship. The recently or- 
ganized LDS Student Association, 
international in scope, is the stu- 
dent's arm for much of the social 
activity. 

Q — How does an institute teacher 
help students with personal prob- 
lems? 

A— Most of our teachers have rela- 



tively small classes, enabling a 
rapport to develop very quickly 
between teachers and students. 
Students often visit the teacher 
for advice and counsel on personal 
problems. 

Members of our faculties ar- 
range many hours a day for inter- 
viewing and talking with students. 
All of our faculty members are 
trained in counseling. The wis- 
dom of their counsel soon gets 
around, and we find our men 
spending about half their time 
counseling students on personal 
problems. 

Q — Is it fair to say that the insti- 
tute program offers some of the 
traditional values of a small col- 
lege while one attends a big 
university? 

A— This is true. This is why Latter- 
day Saint students attending large 
universities find the institute vir- 
tually a home away from home. 
We find students spending many 
spare hours at the institute study- 
ing, visiting, or in recreation. We 
try to keep an adequate library 
and have set up study areas, en- 
couraging students to be there as 
often as interest allows. 



Q — How does the institute provide 
opportunities for worship? 

A— At nearly all of our institutes 
where we have facilities, the 
Church has created student wards, 
which have all the regular worship 
sessions of the Church. Some of the 
activities, however, have been 
streamlined to meet the needs of 
college students. When we do not 
have enough students for a ward, 
the Church usually organizes a 
branch. In places where we have 
only 20 or 25 students, we encour- 
age them to attend the local branch 
or ward adjacent to the college. 

Q — Is creation of student wards 
an aim of the Church? 

A— Yes, but as is the case with all 
new wards, the General Authorities 
carefully and prayerfully study 
each request before approving it. 

Q — How does the institute pro- 
gram relate to a student's aca- 
demic program? 

A— Well, as you would expect, 
some suppose that if students take 
an additional two hours of class- 
work weekly, they will be kept 
from proficiency in their regular 



36 



Improvement Era 



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37 



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college classwork. But in fact we 
have learned that our students' 
grades are usually higher when 
they take institute classes than 
when they do not. Apparently the 
student who keeps his religious 
activities alive becomes more 
serious about his total education 
and applies himself more vigorous- 
ly to his work. He certainly wastes 
less time in meaningless activities. 
Also, some of the institute credits 
may be transferable to the univer- 
sity and apply toward the student's 
collegiate graduation. 

Q — Can participation in the insti- 
tute program make one a better 
teacher, doctor, engineer, lawyer, 
or biologist? 

A— Any professional person soon 
learns that technical knowledge in 
his particular discipline does not 
answer all the problems that arise 
between him and his client, him 
and society. The greater problems 
in life concern character and 
human relationships, which are 
best promoted by religious educa- 
tion. It has been my philosophy 
that any individual who has faith 
in God and eternal life will have 



better opportunities, will be more 
successful in his profession, and 
will have more sympathy for and 
interest in people than the indi- 
vidual who has neglected his 
religious instruction. 

Q — What provisions are made for 
Latter-day Saint college students 
attending a university at which 
there is no institute of religion? 

A— We establish what we call 
Deseret Clubs. Generally there 
would be at least a dozen or more 
students to form the club. 
Q — Who organizes the club — stu- 
dents or other interested persons? 
A— Deseret Clubs are usually 
started by students who desire to 
organize and who contact our 
office. Often they also contact the 
local stake president or mission 
president asking for help from the 
ecclesiastical viewpoint. Our policy 
has been to find a Latter-day ' 
Saint professor at the particular 
college who could sponsor the club 
as a faculty member. Amazingly 
enough, we have Latter-day Saint 
professors at practically every 
university in America. We have 
had little trouble finding active 



Improvement Era 




Latter-day Saint professors to look 
after these groups of students. We 
send a sample club constitution, 
which they adjust to fit their needs. 
The students then file it with the 
dean of students in order to be- 
come an accredited college club. 
Once accredited, the club may 
hold scheduled meetings in univer- 
sity facilities. 

Q — How large is the Deseret Club 
program? 

A— At present we have 20 clubs. 

Q — What are the activities of the 
club? 

A— Club members meet rather in- 
formally at least every two weeks 
and in many cases weekly for 
luncheon dates or to hear from 
various Latter-day Saint professors 
and Church leaders. Like the in- 
stitute program, it provides a 

March 

By Thelma Ireland 

March is a juggler 
With verve and with flair 
Who always has everything 
Up in the air. 



March 1967 




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wonderfully free atmosphere for 
students to discuss gospel prin- 
ciples. We give each club a course 
of study to follow, provide a small 
library of Church books, and assist 
with monetary needs. 

Q — Are there institutes of religion 
or Deseret Clubs at non-collegiate 
schools, such as schools of 
manual arts and electronics? 

A— Yes. Wherever there are suffi- 
cient numbers of Latter-day Saint 
students attending any post-high 
school institution of learning, we 
try to establish either an institute 
or club. In many cities we don't 
have clubs organized at a trade 
school; instead, the students attend 
a nearby institute of religion. Any 
student beyond high school age 
attending a business college, trade 
technology school, beauty college, 
or school of nursing is invited to 
join our institutes or clubs. In some 
places we have classes conducted 
right in hospitals for medical 
students. 

Q — How many Latter-day Saint 
students attend college today? 

A— We have in the Church about 
280,000 students of college age, of 
which nearly 100,000 are in college. 
Of that number, 55,000 attend 
Church-sponsored schools, insti- 
tutes, or Deseret Clubs. At our 
present rate of growth in the in- 
stitute and Deseret Club programs 
—about 20 percent a year— we will 
have some 67,000 students in 
institutes and Deseret Clubs in five 
years. 

Q — You have already noted how 
Deseret Clubs find facilities. How 
do institutes find physical facili- 
ties? 

A— We purchase building sites 
adjacent to college campuses and 
construct buildings when the stu- 
dent number justifies it. These 
buildings provide adequate space 
for classrooms and for office, 
lounge, worship, and cultural 
needs. At many institutes, how- 



ever, we do not yet have our own 
facilities, and we meet either in 
the campus union building, where 
it is permitted, or in nearby rented 
facilities. In some cases we have 
rented homes, stores, even garages. 

Q — Is the institute program de- 
signed to introduce the gospel to 
non-Mormon college students, or 
is it designed primarily to serve 
Latter-day Saint students? 
A— The institute program has been 
designed primarily to help our 
own students, but as in all of our 
institutions, the doors are open to 
non-Mormon friends. In some in- 
stitutes our students are quite 
active in inviting their friends to 
join the classes and activities. We 
generally have 1,200 or so non- 
Mormon students attending our 
institutes and clubs in a given year. 

Q — Would not a proselyting at- 
mosphere produce problems with 
the academic atmosphere of a 
campus? 

A— Yes. Because of this, proselyting 
is not our program. We treat all 
who enter our door as though they 
were one of us and make no par- 
ticular point in trying to convert 
them to the gospel. Neither do we 
deny them the knowledge of the 
class. As a result, many do wish 
to join the Church once they be- 
come familiar with the gospel. 
When that occurs we refer them 
to the missionaries and local bish- 
ops. In 1965-66, for example, about 
425 students who had enrolled in 
institute classes joined the Church. 

Q — How do you acquire institute 
teachers? 

A— For the institute program we 
select teachers from the high school 
seminary program who have ac- 
quired higher academic degrees 
and who have both the desire and 
the necessary abilities. We often 
assist our men to obtain higher 
degrees and have had no difficulty 
in finding a most capable staff of 
teachers. 



Q — In what fields are institute 
teachers trained? 

A— Our men have greatly varied 
backgrounds. Their undergradu- 
ate studies have usually been in 
liberal education or such fields 
as mathematics, history, sociology, 
education, and English. Most of 
them have attended either a 
Church-sponsored school or an 
institute during their undergrad- 
uate years and have had almost 
the equivalent of a minor in re- 
ligion. In addition, nearly all of 
our teachers have spent two or 
more years in the mission field 
intently studying and preaching 
the gospel. In order to teach in an 
institute, they must have a master's 
or doctoral degree, and most of 
them acquire it in religion or 
counseling at Brigham Young Uni- 
versity. The result is that when 
they teach, they are as well 
equipped to teach religion as most 
college professors are equipped to 
teach their disciplines. 

Q — What have you learned con- 
cerning the success of the insti- 
tute and Deseret Club programs? 

A— The picture is so good that we 
can almost give assurance to par- 
ents that if their son or daughter 
graduates from an institute or 
Deseret Club, he will stay faithful 
to the Church, its principles, and 
its standards. For example, one 
study found that 96 percent of 
institute graduates who married 
were married in the temple. Sta- 
tistics show that nearly every 
Latter-day Saint man who has 
graduated from an institute has 
advanced to the Melchizedek 
Priesthood. The number who have 
filled missions is very high. Like- 
wise, the record of tithe paying by 
students at institutes has been 
most gratifying. Any parent who 
will guide his student son or 
daughter to attend an institute or 
Deseret Club can look with confi- 
dence to a satisfying result. The 
Lord's hand in the program is 
undeniable. O 



40 



Improvement Era 



\ 



Marion D. Hanks. Editor • ! lame Cannon. Associate Editor • March; Ifi 




No wider than the heart is wide; 
Above the world is stretched the sky; 
No higher than the soul is high," 




Bound by the highest of ideals, by rigid disciplines, by genuine 
and deep love for each other, by an enlightened relationship 
with God, youth of The Church of Jesus Christ of Latter-day 
Saints move in a wonderfully high and wide world, as sug- 
gested by poet Edna St* Vincent Millay* □ Here you are, LDS 
youth! ♦ ♦ ♦ hearts broadened by activities that awaken, that 
demand and reward, challenge and develop, satisfy and delight* 
Here you are participating in church programs that surround 
you with warm friends across the earth-friends with different 
customs and culture but who believe exactly as you believe 
and live in principle and practice exactly as you live* □ Here 
you are, LDS youth! * ♦ * souls stretched skyward in an upward 
reach for perfection, your religious life preparing you for joy 
now in all you do and for life eternal with Heavenly Father* 
□ DAnd to such as you*** it is indeed a wonderfully wide world 
and a heaven-high sky* □ In this month's issue *** stories about 
some people whose lives help broaden and heighten the scope 

of our world* 

The Editors 



Improvement Era 



i HiMiwmiiiTmiiiiiiiiiH,,! 










TOKYO, JAPAN . . . They came from Tachigawa and other mili- 
tary bases to the Northern Far East mission home to hear a 
General Authority speak. It was a big occasion! Speaker 
was President Marion D. Hanks, also editor of the Era of 
Youth. Pictured are: Heather Reynolds, Tanya Hamner, Kenny 
Woolsey, Aubrey Guynn, David McNeill, Larry Guilliland, 
Clifford Guilliland, Steve Lippert, Kristin Tillotson, 
Eugene Kaneshiro, Bob Allen, Danny McNeill, Vivian 
Reynolds, Ricky Clanton, Judy Reynolds, Linda Bian- 
cuzzo, Shelly Woods, Gene Martin, Sue Petty, David 
Wecker, Paul Wecker, Susan Heaps, Dale 
Clanton, Sherri Vlaanderen, Sandy 
Payne, Ronnie Guynn, Joan Wil- 
son, Carla Wecker, Jay Ko- 
motsu, Joe Lippert .^^ V 





"None of the members 
of the crew ever calls 
me by my name ; they call 
me 'the Mormon, ' " says 
REBECCA SCHULZE of Manhattan 
Ward (New York) , formerly of 
Salt Lake City. Becky goes to 
Latter-day Saint services all 
over the world since she became a 
stewardess for Pan American air- 
line's. Many of her fellow crewmen 
have gone to church with her. Becky 
wrote her mother recently: "The 
next question after I say 'Salt 
Lake City' is 'Are you a Mormon?' 
I am proud to be able to say yes. 
Mother, thank you for teaching 
me the truth and for helping 
my testimony to grow. I will 
hold fast to the gospel of 
Jesus Christ so that we 
can be together for- 
ever. Love, Becky." 



March 1967 



43 




For the past three years the North British Mission has tried a new 
angle for getting people interested in the gospel of Jesus 

Christ. For that cause the "Mormon Yankees" baseball 
team was organized. This year the "Mormon Yankees" 
went all the way to the top of the league in 
winning all of the trophies that were avail- 
able to them. Pictured are: Back, left to 
right: Doug Bergen, Brother Abbit (man- 
^ ager), William McKane, Glen Heaton, 
^ Wayne Sinks, Stephen Whittaker, Paul 
Bjornn, Danny Hill. Front : Gary 
^k Merrill, L eland Harword, Jeff 
^^ Shaw, Kent Poole. Other team 
^^ members: Tony Jenson, 
David Lindsey, Jay 
Chamberlain, Keith 
Morgan. 












W-. 



In the two years 
of Beehive work, 
JULYE HOLLINGSHEAD 
of Minersville, Utah, 
has accomplished the feat 
of earning all of the 
possible 80 honor badges. 
She also earned the 22 
beelines and an Indi- 
vidual Award both years. 
She had a 100 percent 
attendance in her meet- 
ings. She is an accom- 
plished musician, plays 
the piano and the 
organ, and is 
able to con- 
duct singing. 




CHRISTINE ANN DIL 
is the eldest child 
of Brother and Sister 
Wilfred T. Dil of 
Auckland, New Zealand 
. . . voted president 
of the Girls 1 League 
at Church College of 
New Zealand . . . cho- 
sen "Girl of the Year" 
. . . voted by the teach- 
ers as "outstanding 
girl" on an academic 
and citizenship basis 
. . . graduated from 
C.C.N.Z. at the age of 
16 . . . entered nurses 
training, one of the 
youngest ever to qual- 
ify . . . carried a 
double assignment as 
YWMIA secretary and 
Sunday School choris- 
ter. During all this 
time she has continued 
to live a good life, 
teaching the 
gospel to some of 
her nursing friends 
and impressing them 
with her high 
standards. 




-"^ii* 




Improvement Era 






/ 






SUSAN LESTER 
has received her 
seventh Individual 
Award. She has also 
earned Honor Bee, Mia 
Joy, and Laureate class 
awards. Susan is now 
second counselor to the 
Primary president 
[and is also chorister in the Primary and Junior 
Sunday School. She participates in drama 
(including roadshows), speech, dancing, 
and sports and is a wonderful example 
to others in the way she conducts 
herself in her daily life. Susan 
belongs to the Perth Branch, 
Southern Australian 
Mission. 



Nineteen years 
old and a senior at Wash- 
ington University in 
St. Louis, Missouri, is 
LOUISE ANNE (ANNA) 
SALMON, who was recently 
elected to Mortar Board, 
the national senior 
■■* women's honorary society. 
On the basis of her scholastic record, she was awarded 
a national honor scholarship, $1, 500 per year for 
four years. Anna has always been active in church. 
She has participated in dance festivals . . . youth 
conferences . . . and as a Sunday School organist 
and librarian. During the past year she 
has been president of the M Man-Gleaner 
council of St. Louis Stake. She has earned 
seven Individual Awards and is now work- 
ing on her Golden Gleaner requirements. 



-•««*-»>- J 




/ 



J 



The envelope was smudged, wrinkled, and torn, but after all, it had traveled nearly 
8,000 miles from the Philippines to the Era offices. Inside, a letter and two 
photographs told of "the grandest affair in recent memory," a highly success- 
ful gold and green ball for "members and guests." Music for the occasion 
was provided by the 20-member Philippine Navy Orchestra, directed by 
Commander Edralis, first cousin to Philippine President Fer- 
dinand E. Marcos. Mention was also made of the floor show 
in which the six Latter-day Saint Philippine branches pre- 
sented various dances, ending with American and ^A 
Filipino folk numbers. ^^^k 



March 1967 




45 




LAURA DIANE 
LUCAS is a straight 
shooter all the way. She 
has lived 10 of her 17 years in 
Alaska and has lettered on the East 
Anchorage High School rifle team. She attends 
early-morning seminary in 30-below 
weather, patrols Alaska's 
fabulous ski hills every Sat- 
urday and on many evenings , ^^k 
and hopes to be a ^^^^ 
veterinarian. 



Elder Robert 
J. Morris writes 
from Taiwan about 
Chinese youth ac- 
tivities there: 
"Being Mormon youth in 
China is the simplest and 
hardest thing in the world, 
like anywhere else. This is 
something new here-' a creative 
synthesis '-in a country that 
won't be duped by counterfeits or 
the mere shadow of the gospel light. 
"'The times test the youth; the 
youth create the times, ' said Presi- 
dent Chiang last year. In all our 
places to pray and play we 
know we are that we might be 
free and happy. There are 
more than three Wise Men 
from the East !" 







| - «^Jf 






These girls started a new tradition in their ward in St. George, Utah: buying, plant- 
ing, and caring for rose bushes on the church grounds. Back row, left to right: 
L Dorothy Wood, Christine Sanders, Pauline Gull, Pamela 

Blake, Linda Wonnocott, Janet Maugn, Janet Cannon, Sister Barbara 

^ Avery (MIA president), Kallie Cooper, Jackie 

Burgess, Connie McArthur, Mary Lee Nakai, Rexine McAllister, 

^^ Celia Colton, Carol Ann Barton." Front row: Sister 
^^ Frank Judge and Sister Mike Jorgensen, 

^^^ teachers of the girls. 



J 



46 



Improvement Era 



such 
dence of 



San Jose (Cali- 
fornia) 4th Ward youth 
put on a three-act play, and 
parents, the MIA youth leaders, 
and the ward membership in general 
gained an appreciation of what an activity 
as this can do to develop the talents and conf i- 
the young people. "Making-up" was part of the fun. 




Miss Indian 
Arizona of 1966, 

r MARIE ANN NELSON, 
is a full-blooded 
Navajo and the oldest 
of nine children. Her 
Indian name, Ne-na- 
haas-bah, translated 
means, "Soldiers came, 
back from war. " Marie Ann I 
and her family became mem- * 
bers of The Church of Jesus 
Christ of Latter-day Saints 
in 1953 at Parker, Arizona, 
where they still reside. She rep- 
resented her race at the En- 
campment for Citizenship held 
in Berkeley, California, and 
presented the twenty-third 
psalm in both the Navajo 
and English languages 
as her special talent 
number. She was 
sponsored by 
the Arizona 
State Fair 
Commission. 



STEPHEN 
EARL was 
chosen to 
represent 
Nevada at 
the American 
Legion Boys 
Nation in 
Washington, 
D. C. , where 
he was elected 
senate parlia- 
mentarian. He 
is a priest in 
the Las Vegas 
6th Ward, and 
has been 
president of 
his second 
and third 
year semi- 
nary classes. 
He is a state 

champion in debate 
and oratory, a student leader, 
and an honor roll 
student. 




March 1967 




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By Patricia Byrnes 



0r, ce a sixteen-vpar ^ih • , 

Jh. book she^a r a feo ed £7* "J 8 " te * ni ^ 

As she lay in bed sn » £?♦ deep| y- 

a * in her mind the mean I" T? °' amaz ement, 

'"* ™ad and sometlll What She had 

said suddenly seemed t n f^ PaWarchal hlessing 

she wanted to h^ W J°» h * She found* 

And so d ca Wantefl ^ *° da ^ 

^^"^Z,V^!^ days ° f ^r life, 
^d many tears: but thro u T^ Se,fre P roa eb, 
felt a deep inner ful nes T h„ S6 days she 
tOrtng, trying harder than\h ^ She knew she was 
^emed to put ev ^ iTs *«■*» «>™h£ 
Her new feeling DPrm ,J t God s hands, 
was much mo e &™? u ft h ? r a «itudes. Life 
with love. oeautiful, and she was filled 

Though now she has allowed herself t„ , 

of the force she had then J? to lose much 

forgotten those days. She has not 

/f you were to talk to th" 

she would tell you thi^T 5""' n ° W ' perha P s 

th e same ad vi ce )- "c on " ^ ° thers hav ^ given 

Pnnc/piesforyouVse^^r^^' 51 ' 5 
°^n experience, 'Christ's Drin.', S3y from V<>ur 

,rj sr s principles will work.' '' 



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Dan Chidester: / think it is important in establish- 
ing a friendship with a person to understand him 
and his problems and take these things into con- 
sideration. However, I think we should always 
maintain our own standards and goals and not make 
weak concessions to anyone. 

Sterling Church: Are you saying, Dan, that you 
think one valuable asset is to be able to compromise 
with other people and yet maintain certain stan- 
dards so that they will come to respect these 
standards? 

Dan Chidester: Right. 

Steve White: But we shouldn't try to change every- 
body we meet. We should appreciate them for what 
they are and for the good they possess. 

Gayle McKeachnie: J agree with Steve; but on the 
other hand, we shouldn't try to change ourselves 
to get along with everyone else either. For example, 
I don't think Christ changed his standards to get 
along with everyone. There were other things that 
were more important to him than just getting along 
with people. 

Mervin Adair: Since we're talking about the Savior, 
I would like to make a comment. One dynamic 
attribute he had was that he always looked for the 
best side of people, and this is what I'd like to do. 
They say people will eventually become what you 
think they are. 

Dan Chidester: We should realize that everyone is 
an individual. However, there are certain things 
on which we should stand firm and not change to 
go along with those who are different from us. 

Mary Lynn Rodriguez: We have an opportunity to 
be an instrument in the hands of our Heavenly 
Father, to be an example of the things we believe; 
and through the beliefs and standards we uphold, 
we can best serve our fellowmen. 

Gayle McKeachnie: / think this is the basic differ- 
ence between a leader and a follower. A person 
cannot be a leader unless he can convince other 
people to change their ways. But he is not a leader 
if he forces his way. 

Bruce Christensen: If we do compromise our stan- 
dards, we are not going to have real friends, and 
people will not respect us. A basic part of friendship 




This is the continuation and conclus 

of a discussion between students 

at the College of Southern Utah 

on the subject, "What are the 

Keys to Good Relationships." The first 

part appeared in the January 1967 Era of Youth. 

and understanding is respect; and to be a leader, a 
person must be respected. 

Lee Hofeling: As I think about leadership and the 
responsibilities of a leader, it appears to me that the 
most important thing he must do is define his goal 
and begin to work toward it. Usually we need people 
to help us achieve our goals. And the best way to 
get them to help us is always to extend to them — 
no matter how familiar we are with them as friends 
or associates — the same rights, courtesies, consider- 
ation, and loyalty that we require from them. 

Mervin Adair: They also need to understand that if 
they don't want to change to our way of life, our 
friendship is still the same. 

Gayle McKeachnie: One of the best ways we as 
leaders can make friends and loyal followers is to 
take others into our full confidence, give them our 
complete trust, and let them know that we trust 
them. This brings out loyalty in others and really 
cements firm friendships. 

Sterling Church: I'm wondering if, in our relation- 
ships with others, we actually try to incorporate 
the things we've been talking about. In other words, 
how successful are our relationships with other 
people? Do we feel that we are truly successful? 

All: Of course not! 

Lee Hofeling: Sometimes there are heated discus- 
sions among some of us about policy and things 
that should be done. I have to continually ask my- 
self the question, "Is holding to my stand and tak- 
ing the position that I take contributing to the 
solution, or am I making the problem more difficult 
to solve?" 

Mervin Adair: / believe that the key to success for 
any leader is a clear, wholesome personal philosophy 
of life. It shouldn't be so rigid we can't grow, and 
yet each of us needs a clearcut personal philosophy. 



March 1967 



51 





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55 



March 1967 




.X- 



An African Adventure 



by Rendell N. Mabey 
President, Swiss Mission 




I 



N MY life I have had the 
great blessing of traveling 
widely over the face of the 
earth, including several safaris 
and a number of visits in 
Africa. 

Once in Northern Rhodesia 
(now known as Zambia) I met 
the chief of police of the city 
of Lusaka, who had learned 
that I was interested in col- 
lecting a roan antelope. He 
arranged to take us in several 
jeeps to a ranch about 100 
miles away where we might 
find a roan. 

It was a hot, dusty, sultry day, and the going 
was very difficult on the poor roads. Toward eve- 
ning, still a short distance from the ranch house 
where we were heading, our jeep broke down. The 
young ranch foreman came to help us, and we 
arrived safely, to be greeted at the ranch house by 
his young bride who immediately offered us a wel- 
come drink. "We have anything you want except 
water," she said with a smile. "Water is very dan- 
gerous to drink out here unless it is thoroughly 
boiled." "I'd prefer an orangeade," I said. 

By noon the next day we had a fine roan antelope. 
After a lovely meal prepared by the young lady of 
the house, I sat alone with her at the table, talking. 
She said, "Mr. Mabey, where did you say you are 
from?" 

"I am from Utah, but most people in Africa don't 
know where Utah is located. Utah is some 700 miles 
inland from California." 

"Yes, I know," she said. "What part of Utah are 
you from?" 

"Salt Lake City." 




"Is Salt Lake City beauti- 
ful?" she asked. 

"It is a very beautiful city," 
I replied. 

She said, "Have you ever 
seen the Mormon temple?" 

"I walk by the temple al- 
most every day," I said. 

She asked, "Have you ever 
been in the temple?" 

"Yes," I answered, "I have 
been in the temple many 
times. I am a Mormon bishop." 

Tears filled her eyes. She 
arose, ran into her bedroom, 
and returned shortly with a 
book wrapped up in a silk scarf. It was a Book 
of Mormon. She told me that many years ago 
when she was a little girl in Capetown, South 
Africa, her mother had studied with the mission- 
aries but had not joined the Church. The young 
lady, however, later did. After her marriage to a 
New Zealander she had moved to this ranch. She 
had not seen a member of the Church for a long, 
long time, and she was overjoyed that I had 
come. 

There we were — the only two Mormons within 
a thousand miles — and we had met on an isolated 
ranch in the darkest part of Africa. 

Once again I learned how important it is that 
we always live our religion. If one wanted to hide 
from his religion, I suppose he could not find a 
better place than in central Africa, and yet, there 
I met a member of the Church. 

The world is not big enough for any member 
of The Church of Jesus Christ of Latter-day Saints 
to find a place where he can hide from the re- 
sponsibilities of his membership. 




A SERIES OF MESSAGES TO YOUTH 




The Church 
A/loves On 



January 1967 

A program has been approved 
by the First Presidency and 
and the Council of the Twelve that 
will provide in home teaching for: 

1. A monthly general ward priest- 
hood meeting to be held on the last 
Sunday of each month for the first 
months of 1967. 

2. A stake priesthood meeting in 
the first quarter of the year de- 
voted to home teaching, following a 
program outlined by the general 
committee. 

New stake presidency sus- 
tained: Alpine (Utah) Stake, 
President Leland F. Priday and 
counselors Reid C. Burgess and 
Alvin M. Fulkerson. 

The appointment of Nedra 
H. (Mrs. Arthur H.) Strong 
to the general board of the Pri- 
mary Association was announced. 

New stake presidency sus- 
tained: Salt Lake Stake, 
President J M. Heslop and coun- 
selors Neil D. Schaerrer and Jost E. 
Madrian. 

The appointment of Joyce 
Nelson to the general board 
of the Young Women's Mutual 
Improvement Association was an- 
nounced. O 




March 1967 



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church or auxiliary building. 

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carpetmaker we've done it since 1825. 

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57 



JOSEPH 

SMITH 

by Milton V. Backman, Jr. 

• During the past few decades intellectual history has 
experienced a birth and a flowering. Recognizing 
that men are motivated by their ideas, many scholars 
have attempted to reconstruct the dominant trends 
of thought during various epochs, and after exhaus- 
tive research they have endeavored to determine the 
origin of men's ideas. 

Intellectual historians generally conclude that few 
men are creative thinkers. Most contributors to the 
realm of thought have formulated ideas that were 
based primarily upon the teachings of others. Many 
leaders of mankind, recognized among the world's 
most influential thinkers, are often considered 
popularizers or organizers rather than originators. 

Modern historical concepts have been applied to 
an interpretation of the origin of The Church of 
Jesus Christ of Latter-day Saints. Most contemporary 
non-Mormon historians contend that Mormonism is a 
product of the times. These men argue that the major 
orthodox and liberal theological concepts of the early 
nineteenth century flourished in western New York. 
They maintain that the writings of Joseph Smith, 
including the Book of Mormon, reflect the cultural, 
political, and social ideas of his age. Joseph Smith's 
teachings, they allege, are based not on revelation 
or translation but on his own experiences. 

This current non-Mormon interpretation of the 
origin of The Church of Jesus Christ of Latter-day 
Saints has been accepted by some of the most cele- 
brated scholars in this country after a superficial 
comparison has been made of the theology of the 
Restored Church and the trends of thought in the 
early nineteenth century. 

It is true that some precepts taught by the Prophet 
were being taught and popularized by some of his 
contemporaries— one precept here, another there— such 
as the reality of Christ's atonement; the millennium; 
baptism by immersion; the free agency of man; revela- 
tion; a communal society; criticism of the all-inclusive 
and infallible nature of the Bible; and recommendation 
of non-consumption of liquor and tobacco. 

There are many explanations for similarities in some 
of the teachings of the Prophet and some doctrines 
advocated by others. The latter-day Prophet averred 




«, Popularizer 




that the Restoration was a "restitution of all things 
spoken of by the mouth of all the holy prophets 
since the world began." Doctrines that he unfolded 
were true ancient beliefs and practices, some of which 
had been preserved in one form or another by 
mankind. 

Since other Christian denominations based their 
teachings on the principles taught in the scriptures, 



58 



Improvement Era 



• • 



. . . or Restorer? 



these groups proclaimed many truths. We can be- 
lieve that the Lord caused many people to concern 
themselves with teachings and doctrines that soon 
were to be re-introduced in their fullness by the 
Prophet Joseph Smith, because if teachings of the 
new Church could not have been defended on the 
basis of biblical tenets and if all its doctrine had been 
unique, early missionaries might have enlisted fewer 
converts. 

Latter-day Saints did not then nor do they now 
have a monopoly on truth. Truth is the common right 
of all mankind. The blessing of the Prophet's pro- 
nouncements was that here was a source of pure truth 
not mingled with falsehoods and the traditions of men. 

Although the doctrines of the Church are clearly 
expressed in the various writings and revelations 
recorded by the latter-day Prophet, Joseph Smith did 
not produce a comprehensive description of the 
tenets of Mormonism, nor did he write an elaborate 
apology of Mormon theology. The Articles of 
Faith were written at the request of a non-Mormon 
and primarily indicate the LDS position on contro- 
versial theological issues of the early nineteenth 
century. Unique doctrines in the Articles of Faith are 
the expressions on the Book of Mormon, the Zion con- 
cept, and features on the organization of the Church. 
Friends and enemies of the Prophet were well aware 
that many of the tenets taught by Joseph Smith were 
distinct theological contributions to early nineteenth 
century thought. 

One of the most significant contributions of the 
Prophet was to restore to mankind a correct under- 
standing of the nature and mission of the Godhead. 
The dominant beliefs of the Christians in America in 
the early nineteenth century were expressed in four 
Christian creeds. The Augsburg Confession (1530) 
was a creed embodying the beliefs of the Lutherans; 
the Westminster Confession (1647) was a guide ex- 
pressing the theology of the Presbyterians; the Savoy 
Confession (1658) was the Congregational standard 
of faith; and the Thirty-nine Articles (1563 and 1571) 
contained the doctrines held by the Anglicans and the 
American Episcopal Church. The definition of God 
recorded in all these creeds reiterated the orthodox 




Catholic view by declaring that God is a spirit, 
meaning an immaterial being. Expressing the defini- 
tions adopted at Nicaea in 325 A.D., they stipulate 
that the Father, Son, and Holy Ghost are one in 
essence or substance. All major religions in America 
at the time of the Restoration, including the Baptist, 
Methodist, and German and Dutch Reformed 
churches, accepted this concept. 



March 1967 



59 



Dr. Milton V. Backman, Jr., associate professor ot 
history of religion at Brigham Young University, 
acquired his Ph.D. at University of Pennsylvania and 
is published widely in studies dealing with early Ameri- 
can religious thought. He is presently a seventies 
president. 



It is true that some precepts of the Prophet were also 
being taught by American contemporaries . . . 



Prior to the revolution in Eng- 
land in 1688, few men had dared to 
criticize this doctrine; but with the 
passage of the Toleration Act of 
1689, a more healthy environment 
for constructive religious inquiry 
prevailed in that country. Cou- 
rageous reformers extended their 
rights to challenge the traditional 
concept of the Trinity. Arians, 
Unitarians, Socinians, Deists, and 
other liberals of the Age of En- 
lightenment assailed what they 
considered an illogical concept. 
The movement infected the Ameri- 
cans during the Revolutionary era, 
and at that time, many American 
intellects began to reconsider' their 
religious beliefs. 

Rational deists concluded that 
the Christian belief of the Trinity 
was a mathematical inconsistency, 
held to the view that there was 
only one God, and rejected Jesus 
as the Savior of mankind. "Three 
are one, and one is three; and yet 
the one is not three, and the three 
are not one," wrote Thomas Jeffer- 
son, an exponent of deism. "This 
constitutes the craft, the power and 
profit of the priests. Sweep away 
their gossamer fabrics of factious 
religion, and they would catch no 
more flies." This influential Amer- 
ican denounced the major creeds 
of Christendom by warning others 
that to "talk of immaterial exis- 
tences" was to speak of "nothings." 
Jefferson admitted that he didn't 
know "at what age of the Christian 



church this heresy of immaterial- 
ism, this masked atheism, crept in." 
But, he reasoned, "Jesus taught 
nothing of it. He told us indeed 
that 'God is a spirit,' but he has 
not defined what a spirit is, nor 
said that it is not matter." Jeffer- 
son couldn't comprehend the 
Protestant belief that nothing 
makes something. To accept the 
human souls, angels, or God as 
immaterial was to say "they are 
nothings, or that there is no God, 
no angels, no soul." 1 

Another materialistic philosopher 
of the Revolutionary generation, 
Joseph Priestley, argued in his Dis- 
quisitions Relating to Matter and 
Spirit that a belief in a non-material 
realm of being implied doubt of 
the existence of a Creator. "To 
say that God was a spiritual being 
was to say He might be everywhere 
at once, and this was nothing but 
a cowardly rhetorical way of stat- 
ing that God really existed no- 
where, and therefore did not exist 
at all." However, this view pre- 
sented to Priestley many unanswer- 
able issues. Since he believed that 
matter was eternal and that the 
soul was matter, he should have 
logically concluded that the soul 
of man was eternal and thus ac- 
cepted the pre-existence of man- 
kind, but Priestley evaded this 
problem by not developing a 
systematic metaphysic. 2 

Other American liberals of the 
late eighteenth and early nine- 



teenth centuries denied the ortho- 
dox view of the Trinity but 
retained the belief in the divinity 
of Christ. Most of the Unitarians 
of that age were really Arians, 
claiming that the Father and Son 
were distinct beings and that both 
were Gods. William Ellery Chan- 
ning, recognized as the "Father 
of American Unitarianism," aptly 
stated the Unitarian position at the 
time of the Restoration: 

"The word, Unitarianism as de- 
noting opposition to Trinitarianism 
undoubtedly expresses the char- 
acter of a considerable part of the 
ministers of this town [Boston] 
and its vicinity and the Common- 
wealth. . . . We agreed in our late 
conference, that a majority of our 
brethren believe that Jesus Christ 
is more than man, that he existed 
before the world, that he literally 
came from heaven to save our race, 
that he sustains other officers than 
those of a teacher and witness to 
the truth, and that he still acts for 
our benefit and is our intercessor 
with the Father. This we agreed 
to be the prevalent sentiment of our 
brethren. . . . There is another 
class who believe in the simple 
humanity of Jesus Christ: but 
these form a small proportion of 
the great body of Unitarians in this 
part of the country." 3 

Unitarians rejected the "mystical, 
incomprehensible union between 
Christ and his Father." They sup- 
planted the traditional view of the 
Trinity that God exists in three 
persons with the concept that God 
is of one mind, one person, and one 
undivided entity. Jesus, they af- 



Improvement Era 



firmed, is a distinct being from 
the Father and is his Son, the 
mediator between man and the 
Father, and inferior and subordi- 
nate to the Father. Since Christ 
derived power and authority from 
the supreme God, he was regarded 
as "divine." Through Christ, they 
believed, mankind witnessed the 
most "glorious display, expression, 
and representative of God." Some 
held to Christ's pre-existence, and 
others supposed that his existence 
commenced at the time of his birth 
in mortality. The Holy Ghost was 
not regarded by the Unitarians as 
part of God's being, nor was he 
referred to as a person. The Holy 
Ghost was considered an expres- 
sion of divine influence. 4 

Although there were seeds of 
truth in the creeds of Christendom 
and in the liberal views of the deists 
and the Unitarians, no theologian of 
the early nineteenth century taught 
the concept of God as restored by 
the Prophet. This was one of the 
most distinct contributions of 
Joseph Smith. 

In 1842 in the Times and Sea- 
sons, Joseph Smith published an 
account of the First Vision. "When 
the light rested upon me," the 
Prophet affirmed, "I saw two per- 
sonages, . . . standing above me in 
the air. One of them spake unto 
me, calling me by name, and said, 
(pointing to the other,) 'This is my 
beloved Son, hear him.' " 5 

In 1843 the Prophet described 
the personages in the Godhead 
when he declared, "The teachers 
of the day say that the Father is 
God, the Son is God, and the Holy 



Ghost is God, and they are all in 
one body and one God. ... If I 
were to testify that the Christian 
world were wrong on this point, 
my testimony would be true. . . . 
Any person that had seen the 
heavens opened knows that there 
are three personages in the heavens 
who hold the keys of power, and 
one presides over all." 6 

Prior to the 1842 publication for 
the general public of the First Vi- 
sion, the truths restored in 1820, 
including the separate nature of 
the Father and the Son, were 
widely taught by members of 



the Church. In the winter of 1834- 
35, a series of "Lectures on Faith" 
was delivered at Kirtland, Ohio. 
With the Prophet's approbation, 
they were published in the Mes- 
senger and Advocate, the Church 
paper printed in Kirtland, Ohio, 
and in the early editions of the 
Doctrine and Covenants. "We 
shall in this lecture [referring to the 
fifth discourse], speak of the God- 
head—we mean the Father, Son, 
and Holy Spirit." Emphasizing the 
distinct nature of the Father and 
the Son, the dissertation referred 
to these beings as "two Gods." 7 



I 



n 1841 Orson Pratt published 
in New York a short history of the 
Prophet's communications with 
heavenly beings, entitled An Inter- 
esting Account of Several Remark- 
able Visions. Orson Pratt bore 
record that while Joseph was en- 
wrapped in a divine manifestation, 
he "saw two glorious personages, 
who exactly resembled each other 
in their features or likeness." 

Furthermore, there were early 
converts of the Church who had 
accepted the Arian concept of God 
before their conversion and who 
readily accepted the doctrines 
restored by Joseph Smith. In a 
letter sent to Oliver Cowdery, 
which was printed in the Mes- 
senger and Advocate in 1835, W. 
W. Phelps testified that when the 



Church was organized, he was in 
a spiritual dilemma, having re- 
jected "sectarian religion." How- 
ever Phelps affirmed that he was 
a believer in God and the Son of 
God as two distinct characters, and 
a believer in sacred scripture. 8 O 

( To be continued ) 

FOOTNOTES 

■ Quoted in Lester P. Cappon, The Adams- 
Jefferson Letters (Chapel Hill: University of 
North Carolina Press, 1949), Vol. 2, pp. 368, 
568. 

2 Daniel J. Boorstin, The Lost World of 
Thomas Jefferson (New York: Henry Holt and 
Company, 1948), pp. 114-15. 

3 Quoted in William W. Fenn, "The Revolt 
Against the Standing Order," The Religious 
History of New England (Cambridge: Harvard 
University Press, 1917), pp. 120-21. 

AVilliam E. Channing, The Works of William 
E. Channing (Boston, 1894), pp. 310, 320; 
I. Daniel Rupp, An Original History of the 
Religious Denominations at Present Existing in 
the United States (Philadelphia, 1844), pp. 
704-10. 

^Times and Seasons, April 1, 1842. 

^Documentary History of the Church, Vol. 5, 
p. 426. 

^Messenger and Advocate, May 1835. 

Hhid. 



. . . but Joseph's teachings were a source of pure truth, 
unmuddied by falsehoods and traditions of men. 



March 1967 



61 



Sunday School Reorganization 



Note: On November 18, 1966, it was announced that 
George R. Hill has been released as general superin- 
tendent of the Sunday School. He had served in that 
capacity 17 years and as a member of the general 
superintendency since 1934. The new superintendency, 
named December 2, includes David Lawrence McKay, 
general superintendent; Lynn S. Richards, first as- 
sistant; and Royden G. Derrick, second assistant. 
Names of new board members, recently announced by 
the general superintendency, will appear in "The 
Church Moves On!' 





The New Superintendency By Leiand h. Monson 

• Superficiality, which one noted diplomat and gov- Superintendent McKay has had opportunities for 

ernmental leader has said is the besetting sin of our growth and development far beyond those of most 

generation, is far beneath the three men who have men. He has been privileged to travel with his father, 

been called to direct the Sunday 

School. Each has been well 

trained and prepared for the 

opportunity and calling that has 

come to him. Each has worked 

with loyalty, intelligence, and 

devotion for whatever cause he 

has been called to serve. Each 

in his own way has pursued 

excellence. 

Under their direction, Sunday 
School officers and teachers will 
continue to be infused with the 
desire to work near their highest 
possible potential. Sunday Schools 
throughout the Church will forge 
ahead. 

David Lawrence McKay, the 
new general superintendent, has 
had wide experience and training 
for his new calling. He has been 
a member of the general board 
since 1944 and has served in the 
general superintendency since 
1949. 

Superintendent McKay was 
born in Ogden, Utah, September 

30, 1901, the eldest son of President David O. McKay our Prophet, on many tours in various areas of the 
and Emma Ray Riggs McKay. After attending Ogden world. Working in close proximity with greatness, 
city schools, he studied at Weber College, the Uni- he has taken on a measure of that greatness himself, 
versity of Utah, the University of Paris, and George His work in the field of law has also been excellent 
Washington University, where he received his law preparation for his new calling. He is a member 
degree. He took his master's degree in law at Harvard of three bar associations and is head of a prominent 
University. Salt Lake City law firm. Because of his ability to 



George R. Hill Retires 

George R. Hill, who has been released as 
general superintendent of Sunday Schools, was 
first appointed to the board in 1925, became a 
member of the general superintendency in 1934, 
and was appointed general superintendent in 
1949. Under his inspired leadership, the Sun- 
day Schools have "grown and waxed strong." 
He had the ability to bring out the best in the 
people he supervised, retained a young mind, 
and was always open to suggestions. As general superintendent he 
saw Sunday School attendance increase from 31.45 percent to 40 per- 
cent as a Churchwide average. What an achievement to reflect upon! 
Superintendent Hill, an energetic, intelligent, capable, vigorous, 
and well-trained leader, was an outstanding Scouter and worker with 
youth. In industry, where he was employed by American Smelting 
and Refining Company in agricultural research, he won wide acclaim. 
His work was so successful that he found himself in demand by 
industries across the United States. But perhaps his greatest achieve- 
ment has been the success with which he and Sister Hill (the former 
Elizabeth Odette McKay) reared their family of two sons and a 
daughter. His fine record of achievement will long inspire and be 
felt by those who have been called to succeed him. 



62 



Improvement Era 



establish happy human relations, he has been respected 
and loved by his colleagues on the Deseret Sunday 
School Union board. 

The new first assistant in the Sunday School, 
Lynn Stephen Richards, is a son of the late President 
Stephen L Richards, a member of the First Presidency, 
and Irene Merrill Richards. He was born in Salt Lake 
City February 3, 1901, and attended Granite High 
School and the LDS University. He was graduated 
from Brigham Young University, after attending the 
University of Utah and Utah State Agricultural Col- 
lege, and in 1929 he received the degree of doctor of 
jurisprudence from Stanford University. 

Superintendent Richards has had many civic re- 
sponsibilities, including president of the Salt Lake 
City and County bar associations, member of the Utah 
State Board of Education, state senator, and president 
of the Brigham Young University Alumni Association. 

He has served two different periods on the Sunday 
School general board, 1934 to 1945 and from 1952 to 
the present. Between these periods, he was bishop 
of the University Ward and then of the Federal 
Heights Ward. In 1952 he was named second assistant 
general superintendent to Superintendent Hill. Prior 
to his call to the general board, he had also been a 
Sunday School teacher and seminary principal. 



With his keen mind and understanding heart, 
Superintendent Richards spots quickly the needs of 
the Sunday School. 

The second assistant superintendent, Royden Glade 
Derrick, is a prominent Salt Lake business and profes- 
sional man. Born September 7, 1915, a son of Hyrum 
H. and Margaret Glade Derrick, he attended schools 
in Salt Lake City, the LDS University, and the 
University of Utah. He received an honorary doctor's 
degree from the latter university in 1965 and served 
a term as president of its board of regents. 

In business, Superintendent Derrick is president of 
Western Steel Company, chairman of the board of the 
Salt Lake City branch of Federal Reserve Board of 
San Francisco, and director of several other firms. 

Busy as he has been in his business and professional 
life, he has not neglected his spiritual and religious 
life. He has served in the Church as a Sunday School 
teacher, ward clerk, elders quorum president, bishop's 
counselor, and alternate high councilor. He became a 
member of the Sunday School general board in July 
1954, from which position he was called to be coun- 
selor in the Monument Park Stake presidency. 

In returning to responsibilities in the Sunday School, 
Elder Derrick brings a wealth of experience. He will 
contribute much to the Sunday School cause. O 




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March 1967 



63 




• "lie died that we might l>e forgiven, He died to 
make us good, Thai we might go at last to heaven, 
Saved by His precious blood." 

Those hymnal words rang in my ears as I walked 
slowl\' home that Good Friday five years ago. I 
had attended a special service in the loeal church, 
and my mind wandered back to the time when Jesus 
was crucified on the day we now call Good Friday. 

But why was it called Good Friday? Why "not 
Had Friday? Alter all, what was good about killing 
Jesus? about killing earth's perfect man? The 
hymnal's words said, "He died that we might be 
forgiven. . . ." The minister had given a long sermon 
about it, yet none of us fully understood. 

I tried to picture the clay's events in my mind. 1 
could see Jesus earning his cross. It must have been 
heavy. He must have been exhausted from loss of 
sleep, beatings, trials, and the anguish of Gethsemane. 
Surely friends were watching, weeping, wishing they 
could save him. Then soldiers placed his cross in 
the ground and left him there; to die. Even though it 
had taken place thousands of years ago, this Good 
Friday was no better. The human race was still 
servant to the same motives, the same desires. 

I arrived home wondering why 1 had bothered to 
go. Everything was gloomy. "Was the service* good, 
clear?" That was Mother from the kitchen. I related 
what had been said. Good Friday. "What was good 
about it?" I asked. 

Later in the dav we s;il around the fire. English- 



men love their hearthsides. Then Mother, my sister, 
and I heard a knock at the door. I went to see who 
could be there. Two strangers— missionaries, they 
said— and girls at that. Suddenly, the gloom of the 
day seemed to disappear. The sky no longer seemed 
cloudy, the street and the houses no longer dull; the 
people- passing by no longer existed. All I could see 
before me were two fair young ladies. One was tall, 
the other small, both had warm and loving smiles, 
clear and honest eyes. They were different from 
other young ladies of their age in both dress and 
manner. "May we come in and see the lady of the 
house," one of them asked. 

I thought to myself, "I don't know them. I have 
never seen them before. They are so different. Why? 
Yet. somehow, I do know them; 1 have seen them 
before. But where and how?" 

They came in, introduced themselves, said they had 
a message from God, and that they were represent- 
ing their church. They had come from far-off lands 
to tell us the news that "he died that we might be 
forgiven. . . ." They too felt they knew us; but they 
also knew from where— our pre-mortal life, they said. 
They had something I wanted, something that my 
mother and sister wanted too. They were happy, and 
we wanted to be happy too. 

They stayed awhile and told us the news. Then 
they left. The house was filled with a strange' and 
beautiful spirit. The next few days I thought about 
the two young ladies and their message. It was soon 
time 1 for them to come again. 

But the lovely feeling had almost vanished. "Let's 
go out," 1 said to Mother and Sister. "We don't want 
to get involved." 

The gloomy feeling was with us again. We put 
on our coats and talked about where we should go, 
but then Mother said it was not fair. "After all, they 
are such nice- girls and have come a long wav. We 
must stay home or their journey will have been 



in vain. 



iv was no 



servant 



So we stayed, and the messengers came again, 
smiling, singing, even though the world seemed dull. 
They entered our home for a second time and once 
more left a wonderful message and even sweeter 
spirit. They arranged for a third visit and faithfully 
came at the set time. This time we were eager to 
hear what they had to tell us. They asked Mother 
to be baptized. She hesitated. I nodded, and she 
said, "Yes." 

They asked me; then I too hesitated. But when 
they looked at me, I accepted. So did my young 
sister. They told us what time they would come and 
where we would be going, and that the elders would 
interview us. They then left again. Mother, Sister, 
and I talked over the things they had taught us. 



Improvement Era 



The day arrived. We knew that if we were to take two messengers. They smiled and told us how happy 

this step, our lives would be different. Should we go they were that we were joining the "family." They 

into the waters and make these covenants or turn said they would look after us. We dressed in white 

back? A knock came at the door; again it was the and were told how lovely we looked, 

messengers. They had come to assist us. I saw Mother go into the water and then come up 

We arrived at our destination and were greeted by looking radiant. For a moment I was afraid and 

many people. All had the same beautiful look as the wanted to run, but instead I was gently led into the 



Melchizedek 
Priesthood 



How Quorums Can Share the 

" A practical tip 



SCENE 1 

The ward priesthood executive committee is discussing the 1967 seventies project. 

Seventies group leader: Bishop, our seventies group would like to initiate a project in the ward area that 

should bring in more converts to the Church. It is not a new idea, but it has 
several new features. 

Bishop: Speak on! 

Seventies group leader: It is simply this : We shall present to you the names of several families living in the 

ward area who are not members of the Church. With your approval we shall assign 
a seventy in our group and his family to this nonmember family. The idea is to have 
compatible families get together. The seventy and his family will cultivate their ac- 
quaintance, socialize, and have these people to their home to dinners and socials. 
After warm friendship is established, they will, as opportunity affords, invite the 
family to various functions, such as ward parties, bazaars, and dinners. In many 
cases the children will join the auxiliaries with the seventy's family. The seventy, 
watching his opportunity, will invite the nonmember parents to see their own chil- 
dren in action in these auxiliaries; for example, their son playing a game of basket- 
ball, or another son in Scout or Cub group, or a daughter at a Beehive affair. 

The idea is not to talk at first about becoming members, but to acquaint these 
people with the program, how we live as a people, our standards, our ethics, and 
our enjoyment of life. 

If we do it right, taking several months or a year in this cultivation, these folks 
are bound to ask questions and, when the time is right, be willing to listen to the 
stake missionaries. 

Bishop: That sounds like a good idea. 

Group leader: As soon as you can find time to meet us, we are ready to discuss with you our 

seventies families and possible families they may cultivate. We have already made 
up tentative assignments for you to approve. We shall want to report from time to 
time on progress so you will know how the project goes. Later, as soon as you 
feel it advisable, perhaps the project will be adopted by the high priests and elders. 

Bishop: That is a good possibility. 



66 Improvement Era 



waters. The young man whispered not to be 
frightened; and in a moment, I too was baptized. 
Sister soon entered the waters. 

We were given a wonderful gift, the gift of the 
Holy Ghost, and we were told the gift would be with 
us forever. 

The two lady messengers agreed to go home with 



us. They sang all the way. 

That was five years ago when we got "involved" 
with The Church of Jesus Christ of Latter-day Saints. 
It was five years ago when I wondered why the day 
was called Good Friday as I sang, "He died that we 
might be forgiven, He died to make us good. . . ." 

Now I know why the day is called Good Friday. O 



Gospel with Their Neighbors 



for all families " 



SCENE 11 



The home of John Smith, nonmember. The do orbell rings, and he goes to the door. 
Mr. Jones, a seventy, and his wife are standing there. 



Smith: 
Jones: 



Smith: 
Jones: 
Smith: 



Jones: 



Smith: 
Mrs. Smith: 
Mrs. Jones: 

Smith: 
Mrs. Jones: 



Good evening. 

We hope you will pardon us, but we are your neighbors down the block. I am Mr. 
Jones. This is Mrs. Jones. We have lived here for some time now but are not well 
acquainted with anyone, and thought we would like to remedy the situation, so 
we are calling on you. If this is not the right time for a fifteen-minute visit, we 
can come back when it is more convenient. 
(Hesitates.) Won't you come in? 

Thank you! (They enter and are ushered into the front room.) 
Please sit down. Let me take your coats and hat. I'll call Mrs. Smith. 
( He exits and reenters in a few moments with Mrs. Smith. There are introductions all 
around. ) 

Mrs. Smith, I was telling Mr. Smith that we don't know our neighbors and yet we 
live near one another. We want to get better acquainted. Mrs. Jones and I won- 
dered if you and your family would be willing to join us at our house for dinner one 
evening next week and an hour of social enjoyment afterward. We promise not to 
keep you later than 9:00. We can serve at 6:30, if that is convenient. It will give 
us real pleasure to have you come. We assure you that you are under no obligation if 
you accept. We simply want to know our neighbors better and be better known. 
( Looks at Mrs. Smith. ) What do you say, Sarah? 
I believe we could come next Thursday evening. 

That will be fine with us. Shall we say 6:30? By the way, how many children do 
you have? And do they have any food allergies? 

We have six— two boys and four girls. The only allergy is food— the more the better! 
( Laughter. ) 

Mrs. Smith, here is a small box of cookies I baked this afternoon. I hope you will 
accept it with our compliments. 



And the project is on its way— not to be hurried, but for the development of real friendship 
and to show the way to a happier life. 



March 1967 



67 



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68 Improvement Era 



Richard L. Evans 

The Spoken Word 



'We are sowing 



r: 



emembered well from years of youth are these words from a song 
hat was sung: 

"We are sowing, daily sowing 
Countless seeds of good and ill, 
Scattered on the level lowland, 
Cast upon the windy hill; 
Seeds that sink in rich, brown furrows, 
Soft with heaven's gracious rain; 
Seeds that rest upon the surface 
Of the dry unyielding plain." 1 



Whether the lessons of life sink deep or stay shallow on the surface 
is always a cause of concern. But one fact to be affirmed at any time of 
self-searching is the sequence of cause and consequence. And one of 
the greatest lessons of life for young people to learn is that we live in 
a world of law and that ultimately, and indeed daily, we are account- 
able for our own choices and decisions and individual acts and utter- 
ances—and for our intent. And yet the endeavor to shift responsibility 
is one of life's most prevalent pursuits: to blame others, to blame the 
past, to excuse what is wrong, even to condone what is knowingly and 
deliberately done, to tolerate what is actually evil. All of us are making 
our own record daily, hourly, each instant. And beyond all external 
factors there are choices for which we are personally responsible. And 
despite what rationalizing or justifying or what shifting of responsibility 
we seek, we are ourselves", in a sense, our own written record. "A man 
can only achieve strength ... by the action of his own free-will," said 
Samuel Smiles. "If he is to stand erect, it must be by his own efforts; 
. . . and come within the range of self-discipline. And it depends upon 
men themselves whether . . . they will be free, pure, and good, on the 
one hand; enslaved, impure, and miserable, on the other." 2 "There will 
be no true freedom without virtue. . . ." 3 And choosing to live within 
law is among the great privileges and obligations of the free living 
of life. 

"Thou who knowest all our weakness, 

Leave us not to sow alone! 

Bid thine angels guard the furrows 

Where the precious grain is sown, 

Till the fields are crowned with glory, 

Filled with mellow, ripened ears, 

Filled with fruit of life eternal 

From the seed we sowed in tears." 1 

* "The Spoken Word" from Temple 
Square, presented over KSL and the Columbia Broad- 
casting System January 1, 1967. Copyright 1967. 

Author Unknown, "We Are Sowing." 2 Samuel 

Smiles, Character: Duty — Truthfulness, ch. vii. 

'Charles Kingsley, Placard, 1848. 



March 1967 



WHEN YOU'RE 
IN HAWAII, 
ENJOY 
ALL THE 
FUN AND 
EXCITEMENT 
OF THE 



OTfc 



Unforgettable villages of Tahiti, Fiji, Sa- 
moa, Tonga, Old Hawaii and Maori New 
Zealand, open daily except Sundays from 
10 a.m. Authentic 2-hour Polynesian mu- 
sical pageant evenings. $7.90 includes 
admission, show and buffet dinner. See 
your travel agent or write: 




n 



olijnesinn 

Cultural Center 
^ r Laie. Oahu. ^^^^ 




Laie, Oahu, 
Hawaii 



An educational and cultural activity of 

The Church of Jesus Christ of 

Latter-day Saints 



have HHHOH 


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for ^V'ajmv 


WINTER HHB'9 


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Your family can reap a 
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health. Serve them your 
home made bakery or 
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LEE HOUSEHOLD FLOUR 
MILL 

Write today for free infor- 
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Dept. IE-M 67 



69 




• A boy in a cold barn milking a 
cow, a mother separating cream 
in an old spring house, a grand- 
mother tasting the cream to be sure 
that it is aged just right for her 
butter churn— these are a far cry 
from the dairy department in a 
supermarket. Yesterday, today, and 
tomorrow— each is entirely differ- 
ent; yet each, in its own way, 
delivers milk in some form to the 
dinner table. 

Dairy products are essential to 
good nutrition. There are four 
basic food groups: (1) milk, (2) 
vegetable and fruit, (3) meat, and 
(4) bread and cereal. Each one is 
necessary if healthy bodies are to 
be built. The first group includes 
milk in all its varied forms and is 
our leading source of calcium, 
needed for the formation and 
maintenance of bones and teeth. 
Milk also provides high quality 
protein, vitamin A, and many 
other nutrients. Nutrition lists 
recommend three or four glasses 
of milk a day for children, four or 
more for teenagers, and two or 
more for adults. 

Milk can be served in many 
forms other than as a beverage. 
It can be served as a main course, 
using cheese and cream sauces, or 
as a dessert in puddings and ice 
cream. This all adds up, in a life- 
time of 70 years, to an average 
consumption per person of some 
15,000 quarts of milk. This con- 
sumption begins on the day a baby 



is born and becomes a habit car- 
ried through life. 

Some claim that they do not 
need the fat and calories found in 
whole milk, but their need can 
easily be remedied by using skim 
or 2 percent milk. Even without its 
fat content, milk is still one of the 
finest collections of important food 
nutrients available in one source. 

Because of economy or diet 
reasons, many mothers are using 
more and more instant nonfat dry 
milk. This is made from fresh milk 
by removing the water and fat, but 
all the proteins, minerals, and 
vitamins are retained. It takes one 
hundred pounds of skim milk to 
make eight pounds of instant non- 
fat dry milk. This milk, which 
keeps well for six months in a 
closed canister if it is stored in a 
cool, dry place, need not be re- 
frigerated until reliquified. 

Powdered milk can introduce 
milk into the diet in many different 
ways. Try using V2 to % cup instant 
nonfat dried milk to enrich one 
pound of ground meat, or mixing 
an equal amount of this milk with 
a cereal before cooking. One-half 
cup of dry milk may be added to 
two cups cooked, mashed vegeta- 
bles. Gravies and sauces can be 
greatly enriched by adding % cup 
of instant nonfat dry milk to each 
cup of milk or broth. 

This type of milk will also whip. 
Use equal parts of dry milk and 
water at room temperature and 



whip until soft peaks are formed. 
Two tablespoons of lemon juice to 
each one half cup dry milk should 
be added after whipping to sta- 
bilize the whip. 

This form of milk can be an 
ingredient in bread, cake, candy, 
and almost any other food to enrich 




WO? 



\& 



Dairy products are essential to good nutrition. Milk 
is our leading source of calcium, needed for the formation 

and maintenance of bones and teeth. It also provides 

high quality protein, vitamin A, and many other nutrients. 



70 



Improvement Era 



the nutritional value. For those 
counting pennies, fresh whole milk 
can be stretched for drinking by 
adding one quart of liquified 
powdered skim milk to one quart 
of fresh whole milk. Mix well and 
chill. 

Evaporated milk is a whole milk 



concentrate prepared by evaporat- 
ing under vacuum enough water 
from fresh whole milk to reduce 
the volume by half. It is then 
fortified with vitamin D and 
packed in cans, sealed, and steri- 
lized. A versatile dairy product, 
evaporated milk can be used as 



fresh milk when diluted with 
equal parts of water, or used as 
it comes from the can to make rich, 
smooth candies, desserts, sauces, 
and drinks. It also whips but must 
be partially frozen before whip- 
ping. Lemon juice should be 
added to the evaporated milk after 



Today's Family 



By Florence B. Pinnock 




March 1967 



whipping to stabilize the whip. 

Sweetened condensed milk is a 
whole milk concentrate containing 
from forty to forty-four percent 
sugar. After opening, it should be 
refrigerated in its can; it will 



remain in good condition about 
ten days. This milk is used mostly 
in candy and dessert making. 

Another popular product of milk- 
is cheese. If a person claims he 
doesn't like cheese, it is because 



Richard L. Evans 

The Spoken Word 



The Harvest of the Years of Youth 



w 



e grow old naturally," said one physician, and "the first and the most 
important ingredient in the prescription for growing old graciously 
and happily is understanding— understanding of the naturalness of 
the process of growing old." 1 In the older years of life we are freed 
from some of the decisions of the years of youth and are not so enslaved 
with some of life's earlier urgencies— when we were rushing to "get 
there," to pick a profession, to make preparation, to choose a partner, 
to make a home, to rear a family, to assume success. The driving 
restlessness eases up, as success, so-called, has either been achieved or 
abandoned as not mattering very much. Every period of life has its 
problems, its advantages, its adjustments, its decisions, its uncertainties; 
and, old or young, we have to keep flexible in the living of life: not 
flexible as to principles, not flexible as to things of eternal truth, but 
flexible in our reactions to environment, to people and places, to the 
going and coming of friends and family, to changing situations and cir- 
cumstances. And we have to learn that life is sometimes full— and 
hearts and homes also, and that life is sometimes lonely, sometimes 
rooms are empty— and arms also— except for memories, except for service, 
except for the rich inner resources of the soul. Part of the reason for 
pursuing this subject is to let youth know what old age is: that it is the 
harvest of the years of youth, that every law observed, every temperate 
habit acquired, every good memory made, every truth discovered, 
every virtue developed, every commandment kept, every lesson learned, 
adds enrichment to the harvest of the older years of life and to the 
harvest of eternity, and softens the sense of insecurity, and tempers 
loss and loneliness. And with friends and flexibility and faithfulness 
and faith, quietly we come to know that "to every thing there is a 
season, and a time to every purpose under the heaven: ... a time to 
plant, and a time to pluck up that which is planted; ... A time to 
weep, and a time to laugh; a time to mourn, and a time to dance; ... A 
time to get, and a time to lose; a time to keep, and a time to cast away; 
. . . He hath made every thing beautiful in his time. . . ." 2 

"The Spoken Word" from Temple 
Square, presented over KSL and the Columbia Broad- 
casting System January 15, 1967. Copyright 1967. 

'Carl V. Weller, M.D., Biological Aspects of the 
Aging Process. 2 Eccl. 3:1, 2, 4, 6, 11. 



he hasn't explored the whole field 
and found a favorite in some type 
of this versatile product. Cheese 
making is an art, and so also is 
cheese cooking and serving. To 
make cheese, the milk solid must 
be separated from the milk by 
coagulating with rennet and/or a 
bacterial culture and then sepa- 
rating the curd from the whey by 
heating, draining, and pressing. 
Several factors are involved in 
making various kinds of cheese, 
such as the kind of milk used, 
method of coagulating the milk, 
form of bacteria used, salting, and 
condition of ripening. 

Cheese is rich in nutriments and 
can be used in hundreds of dif- 
ferent ways. When cooking cheese, 
always keep the heat low and cook 
only until it melts. With the ex- 
ception of cottage cheese or cream 
cheese, all cheeses are best served 
unchilled. Cheese freezes well, but 
don't put a whole wheel of cheese 
into the freezer. Cut it up into 
small family-size portions, and be 
sure to wrap each one airtight in 
moisture-proof paper. 

Uncreamed cottage cheese can 
be frozen and kept for three to 
four months. Add the cream after 
thawing and serve as creamed 
cottage cheese. Creamed cheese 
freezes well if blended with a 
heavy cream to make a thick sauce 
consistency. When it is removed 
from the freezer, it can be thawed 
and used in sandwich spreads or 
dips. 

Another dairy product, butter, 
can be stored in the freezer. Butter 
can be bought when prices are 
down and kept fresh and sweet for 
six months if it is wrapped in 
moisture-proof paper and stored at 
around zero to five degrees below 
zero. 

Consider the food dishes that 
are favorites with your family. 
Almost all contain dairy products 
in some form or other. Imagine a 
world without milk or cheese or 
butter. Our meals wouldn't be as 
flavorsome, as colorful, or as nutri- 



72 



Improvement Era 









A-Ha! 



A Sticky Roll that doesn't stick ! 




From Red Star Yeast's "Back Fence" 
Recipe Exchange: deliciously sticky 
rolls! Light texture, due to Red Star 
Yeast: the dependable one! And they 
won't stick to the muffin pans, due to 
West Bend Teflon*. It's double coated. 
Red Star Yeast and West Bend cook- 
ware are both created in America's 
heartland . . . where home-baking is a 
way of life, and craftsmen still care. To 
save 50$ on West Bend Teflon Bake- 
ware, see back of Red Star Yeast 
packets at your grocer's. 

*Du Font's trademark for its TFE non-stick finish. 




'Back Fence" Butterscotches 

2 pkgs. Red Star 
Active Dry Yeast 

1 cup warmed apple juice 
(110M15") 

2 eggs, room temperature 
V/z to 4 cups 

all-purpose flour 

3 tbsp. sugar 



14 tsp. salt 

3 tbsp. soft shortening 

1 cup light brown sugar 
Vi cup butter 

2 tbsp. com syrup 
2 tbsp. water 

Vz cup 
finely chopped raisins 



Dissolve yeast in juice. Add eggs, half the flour, sugar, 
and salt; beat until smooth. Stir in shortening with more 
flour to form a soft dough. Knead. Place in greased bowl. 
Cover. Let rise in warm place 40 to 60 min. or until 
doubled. Warm over low heat just until sugar dissolves: 
the brown sugar, butter, syrup, and water. Place in 24 
West Bend Teflon cups. Cut dough into 24 pieces. Shape 
into balls, tucking Vi tsp. of finely chopped raisins into 
each. Flatten and place in cups. Cover. Let rise 30 to 40 
min. or until doubled. Bake 15 to 20 min. in preheated 
quick moderate oven (375°). Place a tray over the rolls; 
turn upside-down 5 to 10 min. Lift off West Bend muffin 
pans. Makes 2 doz. rolls, and easy pan washing! 




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To expedite your reply, write Dept. IE 



MEMBER 




KARL W. MEHLMANN, General Manager 

Represented by: 

ROBERT F. WARNER 
New York City 
GLENN W. FAWCETT 
Los Angeles 



Let's make 
our target 

"The ERA 
in every 
home!" 



tional as they now may be. So get 
out your milk, cream, butter, and 
cheese, and introduce to your 
family some of the following 
mouth-watering dishes, 

A Dairy Menu 

Beet-Tomato Borsch Cocktail 

Cheese Rounds 

Veal and Mushrooms 

New Potatoes 

Swiss Asparagus 

Citrus Salad 

Vanilla Custard Ice Cream 

Sour Cream Banana Cake 

Beet-Tomato Borsch Cocktail 

% cup beet juice 

1 cup tomato juice 
14 cup lemon juice 

1 teaspoon onion juice 

1 teaspoon sugar 
Dairy sour cream 

Blend together all ingredients except 
sour cream. Chill. Serve in small 
glasses topped with a dollop of sour 
cream. Yield: 2 cups. 

Veal and Mushrooms 

(6 servings) 

V4 cup flour 

% teaspoon salt 

14 teaspoon leaf thyme 

y 8 teaspoon pepper 
IV2 pounds veal steak, 
cut in 6 servings 

14 cup butter 
2 tablespoons butter 

V 2 pound mushrooms, sliced 
iy 3 cups milk 
Salt and pepper 

Combine flour, salt, thyme, and pep- 
per; coat meat with flour mixture; 
reserve mixture. In skillet melt % cup 
butter; brown meat slowly, about 10 
minutes for each side. Remove meat 
from skillet to warm platter and keep 
warm. Melt 2 tablespoons butter in 
skillet; add mushrooms and saute 3 
minutes. Spoon over meat. Stir 1 
tablespoon flour mixture into drippings. 
Remove from heat; gradually stir in 
milk. Cook over medium heat, stirring 
constantly, until thickened. Cook 2 ad- 
ditional minutes. Season to taste. Pour 
over the meat and mushrooms. 

Swiss Asparagus 

(6 servings) 

1 pound fresh asparagus spears, or 
2 packages (9 oz. each) frozen 
asparagus 
6 tablespoons butter 
Vi cup chopped onion 

1 cup (4 oz.) shredded Swiss cheese 
y 2 cup instant nonfat dry milk 
3 tablespoons lemon juice 
Paprika 

If using fresh asparagus, cook in a 
small amount of boiling salted water 5 
minutes; drain. If using frozen aspara- 



gus, follow package directions for 
cooking, except cook only 3-4 minutes. 
In a large pan melt butter and saute 
onion until lightly browned. Add drained 
asparagus, cover, and cook over low 
heat 5-10 minutes; carefully put in 
baking dish. Toss together Swiss 
cheese and nonfat dry milk; sprinkle 
over asparagus. Drizzle lemon juice 
over all, and sprinkle with paprika. 
Bake 12 minutes at 350° F. 

Citrus Salad 

(6 servings) 

1 package (3 oz.) lime gelatin 

1 tablespoon (1 envelope) 
unflavored gelatin 

iy 2 cups boiling water 

3 tablespoons lemon juice 
iy 2 cups dairy sour cream 

% cup avocado, pureed 

y 2 teaspoon salt 

2 cups diced grapefruit sections, 
drained 

l A cup finely chopped green pepper 
Parsley 

Combine gelatins; pour boiling water 
over gelatins; stir until dissolved. Add 
lemon juice and cool slightly. Gently 
blend in sour cream. Chill until par- 
tially set. With rotary or electric beater 
whip gelatin mixture until light and 
fluffy; mix in avocado and salt. Fold 
in grapefruit and green pepper. Turn 
into mold. Chill until firm. Unmold on 
greens and garnish with parsley. 

Vanilla Custard Ice Cream 

(Yields 11/2 quarts) 

% cup sugar 

2 tablespoons flour 

l A teaspoon salt 

2 cups light cream 

2 eggs, slightly beaten 

2 cups light cream 

\y 2 tablespoons vanilla 

Combine sugar, flour, and salt; grad- 
ually add 2 cups light cream. Cook 
over medium heat, stirring constantly, 
until thickened. Cook 2 additional min- 
utes. Add small amount of hot mixture 
to eggs; return all to cooking pan. 
Cook, stirring constantly, 1 additional 
minute. Remove from heat. Add re- 
maining 2 cups light cream and 
vanilla. Chill thoroughly. Freeze in 
ice cream freezer. (This ice cream may 
be varied in a number of ways. Two 
cups of fruit can be added, or choco- 
late ice cream may be made by in- 
creasing the sugar to 1% cups and 
adding 2 squares of unsweetened 
chocolate, cut up, to cream before 
heating.) 

Sour Cream Banana Cake 

y A cup butter 

1 cup sugar 

3 eggs 

1 teaspoon vanilla 

2 cups sifted all-purpose flour 
1 teaspoon baking powder 

1 teaspoon baking soda 

% teaspoon salt 

1 cup dairy sour cream 

1 cup mashed ripe bananas 

y 2 cup chopped nuts 



74 



Improvement Era 



Cream butter; gradually add sugar, and 
beat until light and fluffy. Beat in 
eggs, one at a time. Add vanilla. Sift 
together flour, baking powder, baking 
soda, and salt; add to creamed mixture 
alternately with sour cream, beginning 
and ending with dry ingredients. Add 
bananas and nuts, mixing just until 
blended. Turn in a buttered 13x9x2 
inch pan. Bake at 375° F. about 40 
minutes. 

The flavor of this cake is wonderful. 
Once you make it you will do it again 
and again. This cake carries well and 
is delicious in the lunch box. 

Quick Caramel Frosting 

(amount will frost the above cake) 

y 2 cup butter 

Yz cup firmly packed light brown 

sugar 
Vi cup evaporated milk 
2Vi cups confectioners sugar (sifted) 
1 teaspoon vanilla 

Heat together the butter and brown 
sugar over low heat, stirring constantly 
until sugar melts. Blend in the evapo- 
rated milk; cool. Gradually beat in the 
sugar until of spreading consistency; 
add vanilla. 

Recipe Correction 

In the recipe for the Valen- 
tine "Butterscotch Cheerio Pie" 
in the February Era, page 75, 
one ingredient was inadvertently 
left out. The pie filling should 
include 1 cup of milk. 




Contrasts 
By J. A. Christensen 

Illustrated by Martha Purdy 

It was just a sprig of spring 
He carried to my winter room — 
A gray-haired pussy willow, 
Reminiscent of my own gray 

head; 
Yet, the warmest bit of spring 

he brought 
Was he, himself — 

A gold-haired child. 



March 1967 




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76 



Richard L. Evans 

The Spoken Word 




A thought suggested by Dr. Lindsay Curtis expresses well the summons 
that all of us will sometime receive from the Great Judge and 
Father of us all: "Come as you are . . . but come now!"* It is a 
profound thought to ponder— the readiness of any or all or each of us 
to face any eventuality. Sometimes we can straighten out our lives, 
straighten out the record, finish our unfinished business, arrange our 
disordered affairs and make amends—?'/ we have time. But we don't 
always have time. Many centuries ago Cicero said: "No man can be 
ignorant that he must die, nor be sure that he may not this very day."- 
This is true of all of us. Illness, accident, unforeseen events— "No man 
can be . . . sure that he may not [die] this very day." And so, to use a 
well-worn phrase, we simply ought to be prepared. We ought to be 
doing what we should be doing. We should be at peace with ourselves 
and with our loved ones and with all others also. We should have 
our desks, our documents, our debts, our affairs in order. We should 
clean out the grudges and the grievances, the feuds, if any, with those 
who are near us and with those far from us. If we do, come what may, 
when it may, we will be ready; and in the meantime, we will be much 
more effective and efficient, and every day will be more peaceful, 
more productive. A person at peace with himself and with those he 
lives and works with simply lives a better, happier life. Quarreling, 
dragging around unfinished business, delinquent obligations, unresolved 
differences, strained relationships, a sense of error, a sense of guilt, 
a sense of not having faced up to facts, tend to clutter and tarnish the 
living of life. It isn't easy to face facts, but it isn't easy not to. And 
letting unfinished and undone things and unhappy feelings and un- 
resolved obligations always hang over us is too heavy a load. "Come 
as you are . . . but come now!" When we receive this summons, we'll 
be on our way; and we ought to be ready for it, and at such peace 
with ourselves and with other people that we can enjoy each day, each 
hour, each opportunity, whenever the call comes. Come now— just as 
you are. 

■fc'The Spoken Word" from Temple 
Square, presented over KSL and the Columbia Broad- 
casting System January 8, 1967. Copyright 1967. 

1 Lindsay R. Curtis, M.D., Thoughts for 2V 2 Minute Talks 

(Salt Lake City: Bookcraft, 1966). 2 Cicero, 

De Senectut, c. 78 B.C. 



The Moon Moans 
By Carol Grayson 

Do I rate being made the sad target for fabulous 

space-firing features, 
After eons of doing my beautiful best 

for Earth's romantic creatures? 



Improvement Era 



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June 20 - 

August 17 




1 1 ** I 




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May 17 - June 8 



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June 17 - 

August 15 





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June 7- 
August 19 



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7. Bible Lands Tour 

8. Church History — Pageant Tour 

9. Hawaiian Socio-Cultural Tour 



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3. Spring Tour of Europe 

4. 'Round the World Tour 

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NAME 

ADDRESS 



\ CITY STATE 

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ZIP 



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March 1967 



77 



Ara Belliston Richards, mother of eight children, acquired the techniques 
described in this article during a recent two-year term with her husband as 
building missionaries in midwestern United States. She has a masters degree 
in educational administraton and is choir director in the Ogden 21st (Utah) Ward. 



Me . • . and Those 
Golden Questions 



• Our Prophet and President has said, "Every member a missionary." 
This is not an idle statement, nor a suggestion to follow at mere 
convenience. It is a commandment from our Heavenly Father to help 
accomplish his work in these latter days. And to accomplish this work, 
two "golden questions" have been suggested: What do you know about 
the Mormon Church? Would you like to know more? 

I wanted to think that I was exempt from this divine request. 
After all, I was expecting our seventh child. Our oldest child was only 
six years old. We had just moved to a new community. Church and home 
responsibilities consumed all my energy. Besides all this, a vague, illusive 
fear of asking the "golden questions" made all my excuses seem valid. 

However, when I was set apart in a new Church assignment, I was 
reminded to ask the "golden questions." I was promised that many 
people would join the Church if I did. There could be no more inner 
squabbles about it. I must find a way to be faithful to the Lord's will. 

In analyzing my opportunities to introduce others to the gospel, I 
realized that many uninvited guests came to my door. I could ask them. 
So, when the Avon lady called, I invited her into our home and, after 
a moment of chatting, said, "I am a Mormon." 

She quickly picked up the conversation and answered the first of 
the "golden questions" without being asked. "Oh," she said, "all of our 
family are Catholic. But we have a distant relative who married a 
Mormon girl. Our entire family admires that girl because of her ideals. 
I also have a Mormon acquaintance who lost a leg. She still has hope 
and joy and usefulness because of her beliefs in life and her faith in 
the hereafter." 

It would have been so logical to say, "Would you like to know 
more about the Church?" But because of timidity and inexperience, I 
replied, "People have great reserves in times of crisis." Then we turned 
to her business, and within minutes she was gone. 

I was angry with myself. She had surprised me. I had not yet 
learned how to capitalize on my opportunities. I also had not realized 
that the Church made as much difference in one's life as her examples 
indicated. I was not ready for the responsibility of being that different 
from her or others around me. I had a lot of maturing to do. 



Soon the city census taker came 
to our door. After answering one 
of her questions, I inserted, "And 
we are Mormons. What do you 
know about the Mormon Church?" 

She answered, "Well, not very 
much." 

"Would you like to know more?" 
I quickly inquired. 

She seemed highly pleased, as if 
I had asked her to become a 
personal friend. Actually, I had 
—and more. But she said, "Well, 
no, not right now. I am meeting 
with missionaries from another 
church. When they knocked at my 
door a short time ago, I began 
meeting with them." She thanked 
me several times for asking her, 
and she shared some of her prob- 
lems and feelings. For a few 
moments we felt a kinship, a bond 
of love. 

That experience gave me the 
courage to pursue my plan, and I 
have tried to ask the "golden ques- 
tions" of all strangers who come to 
our door. My mind is made up 
to ask them before I ever turn 




"I reali2e that many uninvited guests 
came to my door. I could ask them!" 



the doorknob— and, remarkably, no 
strained relationships have ever 
developed. However, to maintain 
my courage in doing this I have 
reasoned: (1) I have as much 
right to ask them about my goods 
as they do about theirs. (2) The 
gospel is important enough to in- 



78 



Improvement Era 



terrupt even the busiest people. 
(3) After all, they have come to 
my door. (4) I may never see 
them again. 

Another avenue of opportunities 
was the telephone. I was increas- 
ingly annoyed with the frequency 
of sales pitches via telephone calls, 
which always seemed to come 
when I was most busy. My hus- 
band pointed out that I was miss- 
ing opportunities. Every time the 
phone rang (unless a Church 
member was calling), the way was 
opened for the "golden questions." 
It was both a missionary oppor- 
tunity and a method of bringing 
purpose to many otherwise incon- 
venient calls. 

Shortly thereafter a woman 
called who wanted me to purchase 
some children's pictures. I said, 
"No, I wouldn't be interested. But, 
what do you know about the Mor- 
mon Church?" "Not much." "Would 
you like to know more?" 

"Yes," she replied. 

I was frantic. Now what do I 
do? All that came to my mind was 
that the missionaries had said to 
arrange a cottage meeting with 
both contacts and missionaries in 
one's home. I didn't know this 
woman. Somewhat flustered, I in- 
vited her to bring her husband and 
visit us sometime, and she care- 
fully took our name and address. 
She really seemed interested in 
the Church. However, as one might 
expect, we never heard from her. 

I thought about this a long time. 
What I should have said was, 
"Good! Give me your name and 
address and I'll have some repre- 
sentatives of our Church stop by." 
Then she would not have had to 
take the initiative. 

I felt discouraged and wanted 
consolation, so I called a lovely 
sister who was closely associated 
with missionary work. But to my 
great surprise, when informed of 
my plans she thought I was being 
quite brazen. She complained that 
I took the time and interrupted 



the thoughts of those trying to 
make a living. 

Now quite concerned, I talked 
with the full-time missionaries in 
our area. They said, "If this is out 
of order, what are we doing here? 
We must do this sort of thing daily, 
because we get so few referrals 
from members of the Church." 

I asked my husband, and we 




Every time the phone rings it is an- 
other opportunity to ask the questions. 



reasoned this way: Wasn't the 
opportunity to receive the gospel 
worth a little of the caller's time? 
Wasn't the knowledge of what one 
is living for worth more than the 
few moments it took from the 
hours of making a living? And, 
taking a spunky point of view, 
didn't callers interrupt my trends 
of thought? Didn't they interrupt 
my busy schedule? I felt I could 
answer "yes" to all these questions, 
so this seemed to be my best op- 
portunity to carry out that which 
I believe to be a commandment. 

With my course of action firmly 
imbedded in my heart and mind, 
I continued to ask the "golden 
questions" over the telephone. But 
I was still learning. I discovered 
that unless I asked the questions 
in the same sentence that I an- 
swered the caller's question, I 
would lose the opportunity. Other- 
wise the caller has the information 
he wants and hangs up unaware 
that I have something to ask him. 



Some of my good approaches 
were: "No, but what do you know 
about the Mormon Church?" Or, 
"Now that you have asked me a 
question, let me ask you one. What 
do you know about the Mormon 
Church?" An organ salesman 
whom I asked in this manner was 
meeting with the missionaries 
when we moved from the area. He 
had also attended sacrament meet- 
ings. 

Taking new courage, I began 
asking the "golden questions" 
when I placed telephone calls. The 
extra time it took was negligible 
if people were not interested. On 
the other hand, the time was de- 
lightful if they were interested. A 
parent whom I called concerning 
a child's birthday party met with 
the missionaries and bought a copy 
of the Book of Mormon. I later 
learned that she had previously 
met with missionaries in Hawaii. 

I soon began to look for other 
avenues of opportunities. That fall 
I decided to ask the "golden 
questions" of sellers at produce 
stands. Because stands were plen- 




I discovered that I had to ask the ques- 
tions in the same sentence that I 
answered the call. 



tiful and prices and quality com- 
petitive, I rotated patronage so 
that many might have the chance 
to be asked about the gospel. I 
soon learned that sellers had more 
time during non-rush hours. I also 
observed that I lost many oppor- 



March 1967 



79 




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tunities by trying to work the ques- 
tions into a conversation subtly. 
Unless I asked the questions soon 
after I was waited on, other re- 
sponsibilities or customers cap- 
tured the attention of the dealer. 

One cold fall night when the 
family was out for a ride in the 
car, we stopped at a produce stand. 
I stayed in the car with the chil- 
dren. My husband got out and I 
coached him to ask the "golden 
questions." So he said to the pro- 
prietor, "What do you know about 
the Mormon Church?" The man 
rattled off what he knew. Appar- 
ently he thought the Tabernacle 







-Ar~, 



mm 



rftJ 



That fall I decided to ask sellers at 
produce stands. 



Choir was the entire Mormon 
Church. He praised it. He told 
when he was able to listen to it. 
He was so complimentary that he 
nearly threw my returned-mission- 
ary husband right off his feet! He 
returned to the car without ever 
asking, "Would you like to know 
more?" 

Now my husband was the one 
to be flustered and upset for hav- 
ing missed a possible contact. We 
both agreed that it not only takes 
practice to ask the "golden ques- 
tions," it also takes practice to 
know what to do once they are 
asked. 

As time went on and I gained 
more experience, I decided that 
before asking the questions I 
would have in mind an impersonal 
subject we could discuss if the 



March 1967 



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81 




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82 




other person were uninterested. 
The weather ' seemed a good sub- 
ject. 

One day before taking my 
daughter to a busy surgeon, I de- 
termined that I would not miss the 
opportunity to ask someone the 
question. In the waiting room I 
silently prayed that I would go 
through with my resolve. Waiting 
with us were a woman and her 
husband, and I started a conversa- 
tion with her. Finally, like jumping 
off a high diving board and not 
being able to swim, I blurted out, 
"I'm a Mormon. What do you know 
about the Mormon Church?" My 
voice was high and tight. It didn't 
even sound like me. I really fell 
that, in answer to my prayers, 1 
had been pushed. 

The woman replied, "Not very 
much." 

Nervously trying to smile, I said, 
"Would you like to know more?" 
"No, I really wouldn't," she re- 
plied. 

I paused, then said, "How do 
you like all this rain?" She didn't, 
because it impeded the local pro- 
fessional baseball team. From then 
on I heard baseball, baseball, 
baseball. 

From this experience I learned 
many things: The Lord will help 
you; everything takes practice; 
quickly changing the subject for 
uninterested people will avert 
tension (mine and the other per- 
son's). I learned that the more at 
ease I was in asking the questions, 
the more at ease others were in 
answering honestly. I learned that 
sharing such personal things as the 
gospel frequently drew together 
emotionally people of differences. 
Many people are lonely and want 
to talk to someone about them- 
selves. I also learned that many 
people do not feel strongly about 
religion. They may voice interest 
because of curiosity or for the "big 
tolerance-understanding" idea that 
some people feel obligated to 
exhibit. 
With additional practice I also 



learned that the questions must be 
asked directly. When the refriger- 
ator repairman came, I searched 
for an opportunity to ask the ques- 
tions. He finally asked, "Do you 
have a coffee lid or something 
similar that I can put this glue 
dabber on?" Here was my chance! 
I could say, "I have a bottle lid, 
but no coffee lid. We are Mormons 
and Mormons don't drink coffee. 
By the way, what do you know 
about the Mormon Church?" 

However, while I was trying to 
get all this into my mind so that 




"Would you like to know more?" I 
asked. "No, I really wouldn't," she re- 
plied. Following my plan, I asked the 
next question. 



it would sound right, the time 
lapsed. It became stale and un- 
spontaneous, so I didn't say it. 
Suddenly he was finished and on 
his way. I had failed again, but 
was still learning: (1) I was un- 
easy until I had asked the ques- 
tions; (2) working into the 
questions could be hard or it could 
be easy; (3) attention to children, 
the door, the telephone, or a re- 
pairman's leaving for parts may 
end my opportunity. 

Because of this, when the washer 
repairmen came I frankly asked 
the "golden questions." One 
seemed uninterested. The other 
began asking me specific questions 
about the Church, although at first 
he said that he would not like to 
know more. As it turned out, he 
didn't want to know more—he 
wanted to know everything! 



Improvement Era 



As yet I have never asked the 
mailmen. However, I have pre- 
pared a method. If a mailman 
knocks on the door with a letter 
on which postage is due, a regis- 
tered letter, or a package, I intend 
to pause and then say, "By the 
way, I am a Mormon. What do you 
know about the Mormons?" If a 
mailman doesn't knock for some 
time, I intend to choose a nice 
warm day and tend the children or 
do some work in the front yard. 
I'm sure we'll have an opportunity 
to chat, and I'll be able to test his 
interest in the gospel. 

I have learned the need for de- 
veloping a plan that permits the 
"golden questions" to be asked. 
For example, when we had moved 
earlier we got the usual round of 
visits from milkmen. Though I 
didn't realize it at the time, each 
was a golden opportunity. 

One day a very personable milk- 
man came. We were now expecting 
our eighth child, and I was not 
feeling very well. The children and 
the kitchen were not tidy; and I 
really didn't want anyone to know 
that I was a Mormon, because I 
felt and looked such a poor ex- 
ample. But I decided to swallow 
my pride and ask anyway. After 
all, who else would ask him? And 




"Leave your name and address on the 
milk bill, and I'll see that you get a 
Book of Mormon." 



under the present circumstances, 
things would get worse before 
they got better— and that was some 
months off. So I decided to follow 
my plan. 

"We are Mormons," I said. 

(Continued on page 86) 



March 1967 



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Salt Lake City, Utah 84115 

Phone: (801)486-9671 



'Store Food Today for a Rainy Day" 



PERMA-PAK, 40 East 2430 South 

Salt Lake City, Utah 84115 

Please send me, FREE, the following: 

□ Food Storage Plan CATALOG 

□ Survival Kit and Camping 
INFORMATION 

□ Group Discounts/Fund-Raising PLAN 

My Name 

Address ! 

City States Zip 




HOLY LAND 



N. 



X> 



with 



W. Cleon Skousen 
April 11 Departure 



MURDOCH TRAVEL, INC. 

14 South Main Street, Salt Lake City, Utah 

PLEASE SEND ME FULL PARTICULARS ON 
THE SPRING TOUR OF THE HOLY LAND. 

Name 

Address 

City State 

IE-3-67 




FREE PARKING 

when you're at Conference while we 
replace your windshield or other auto 
glass. 

ONE HALF BLOCK SOUTH 
OF TEMPLE SQUARE 

CITY GLASS CO. 

44 Richards St. Salt Lake City 

Phone 363-9653 



IN USE FOR OVER 75 YEARS 

Aids in treatment of simple sore 
throat and other minor mouth and 
throat irritations. 

HALL'S REMEDY 

Salt Lake City, Utah 



Make Rubber Stamps for BIG PAY 



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No salesman will call. 

Rubber Stamp Div., 1512 Jams, Dept. R-147-AT, Chicago 60626 




PROTECT 


your copies of 

The Improvement Era 

with an 

ERA BINDER 


$2.50 


The Improvement Era 

79 South State Street 

Salt Lake City, Utah 84111 



83 



Where to Eat and Stay, and What to See 




CAN and AMERICAN DISHES , 

SERVED WITH TRUE 
MEXICAN HOSPITALITV & 
in a restful atmosphere! 

Take Home Orders Prepared 



Open Every Day 

11:00 A.M. to 1 A.M. 
Sunday 

12 Noon to 10:00 P.M. 

Our Customers Say 
'It's the Best Mexican Food in the Wei 

Phone 355-0783 

167 - 171 REGENT STREET 

(Across from Walker Parking Canter on Regent St. between Main & State) 





mmpm 






inner b©w 



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■■■■Hit • -H^k^Mt 

1355 East 21st South - HU 6-0711 (Closed Mondays only) 

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Atmosphere and 

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Private facilities for 

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644 East 4th South - EM 4-6547 (Closed Sundays only) 










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I i ji 1 i ■ 

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BIBLICAL AND HISTORICAL 
WAX MUSEUM 

Located half block south of Tem- 
ple Square— 36 Richards Street, 
Salt Lake City, Utah. Open daily 
8:30 a.m. to 10:30 p.m. including 
Sundays and holidays. Stirring 
moments from biblical history 
and stories from the Book of Mor- 
mon are realistically portrayed 
in lifelike color and lifelike di- 
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wax sculpture. 



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HOLIDAY INN 



Specialty — Authentic Mexican 
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Private Dining Room Availabl 



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Always Rewarding 




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PANCAKE HOUSE 




Salt 

Lake 

City's 

Finest 

Pancake 

House 



Open 6:00 a.m.-12.00 p.m. 

Sun. thru Thurs. 

6:00 a.m.-l :00 a.m. 

Fri. and Sat. 



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Serving Quality Food 
for Forty Years 

HOT SBOFFES 

Cafeteria Style Restaurant 

featuring a wide variety 
of freshly prepared food in 
gracious surroundings 

HOT SHOFFES 



Restaurant 



£&4S*oH>xM<u 



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featuring food 

for the whole family 

at moderate prices 




84 



Improvement Era 



During General Conference, April 6, 8 f and 9 



When In 

Salt Lake, See 




20th Centurv-Fox presents 

THE DINO DE LAURENTIIS 

Production of 

BIHE 




Eves, at 8 p.m. 
Mats. Wed., 
Sat., Sun. 2 p.m. 



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Filmed in D-150* 

Color bv De Luxe 






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"At the Rock Mill Farm".; 
The 

Restaurant 
Grist Mill 
built in 1849 
by the 
Mormon 
Pioneers 

FARMINGTON7 UTAH 

20 minutes from Temple Square — 

Drive North on Interstate 15 M^ 

292-0433 








CHOICE DINNERS-WEDDING PARTIES 
PRIVATE PARTIES 

THE DOLL HOUSE 



1500 South on Main, Salt Lake City, Ut 
Phone 466-7551 



o 



LOCATION LEGEND 

(Refer to map) 

1. Tampico — 167 Regent Street 

2. Holiday Inn— 3040 South State 

3. Village Inn — 2929 South State 

4. Bratten's— 644 East 4th South & 
1355 East 21st South 

5. Wax Museum — 36 Richards Street 

6. Hot Shoppes — 534 South Main & 
Cottonwood Mall 

7. Utah Theater— 148 South Main 

8. Snelgrove's— 850 East 21st South 

9. Heidelberg — Rock Mill Farm — 
Farmington 

10. Dee's & Continental Motel— 
819-855 West North Temple 

11. Doll House — 1518 South Main 

12. Ramada Inn — 1000 South State 

13. Hansa House — 19 East 2nd South 



Year after year visitors by the score compliment us by their 
patronage while in Salt Lake City. 

Famous for fantastic Ice Cream Creations 



OtftGOj 



^DISTINCTIVE* 



vceUficm 



'36 Incomparable Flavors' 



Remember, your conference visit to Salt Lake 
is not complete until you visit Snelgrove's 

"America's 2 finest Ice Cream Stores" 
850 East 21st South 222 East South Temp 

Open 10 a.m. until midnight — closed Sundays 



9 




Comfort and convenience for conference visitors 

(>™#LWi/vfcX MOTEL ^££!LFAMILY RESTAURANT 



Luxurious accommodations at modest Delightful dining. Delectable food. 

family rates. TV • room phones ■ air SIDE-BY-SIDE Everything from spoon thick shake 
conditioning -heated pool. to New York cut steaks. 

819-855 West North Temple . . . Just minutes from Temple Square. 



© 




33rd South 



3VC2 



W^ 




inmuWHlHHMUlHMHWtnili 



1000 South State • Phone 328-1261 
Salt Lake City, Utah 84111 



HANSA 
HOUSE 



"($%# m/?&ce 



© 



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FAMILY BUFFET | 

Validated parking at * 
JET"" Walker Terrace Parking Center £ 

19 East on 2nd South between State & Main X 

X*X'X*;X'X*'XX-X-X'X'XOOX>X*'X'X-X'X-X-X-y-X-X-X-X-X-X-X-X.X 



March 1967 



85 



"You are!" he exclaimed. "I 
bunked with a Mormon fellow 
when I was in the army. I surely 



Illustrated by 
Martha Purdy 




Today It Is Birds 
by Hilda Whelan 

He is but five- 
still young enough 
to probe his brave new world 
unhampered by a pride 
that cribs results. 
Each day a new discovery 
upsets his findings. 
Today it is birds. 

Barred from their 

natural food by ice, 

they flock for crumbs; 

and her, charmed by variety 

of plumage and of wing, 

studies behavior, 

noting some hop, some walk, 

others do both. 

Scorning his coat, 
pink-cheeked, he stalks 
on down the garden path. 
His morning milk grows cold. 
1 call unheeded or unheard 
He is apart from me, 
Close-walled in wonder. 




did like him. I really admired 
him." 

"I apologize for the way the 
house looks. I am not feeling very 
well." 

"I understand. I have five small 
kids of my own. My wife works 
and works and she can't keep up 
with it either. It's because of these 
five kids that I appreciate your 
business so much." 

He was busy and I was mentally 
uncomposed, so I didn't say more 
at that time. As the days turned 
into weeks I wanted to ask him if 
he wanted to know more about 
Mormons, but I didn't know how. 
One day— much later— we got no- 
tice of an unexpected sudden move. 
I stopped the milkman the next 
day and said, "We will be moving 
soon. If you will stop next delivery 
and leave me the bill, I will pay 
you." 

He said, "I surely have appre- 
ciated your business . . ." 

I added, "Since we are Mormons, 
would you like a copy of the Book 
of Mormon?" 

He said, "I really would." 

"If you will read it, I will have 
some friends of mine stop by your 
home and leave you one as a gift 
from me." 

"I'll read it." He was in a hurry, 
as he always was at delivery time. 

"Leave your name and address 
on the milk bill next delivery, and 
I'll see that you get one." 

"I will," he said, and rushed on. 

1 anxiously awaited the next 
delivery day. I was afraid that he 
would forget to leave his name and 
address. I opened the door as he 
strode up the driveway. Upon 
seeing me he said, smilingly, 
"Here is the bill, and I put the 
information on like you said." 

■Since it was the lunch hour, I 
dashed to the telephone and called 
the missionaries as soon as he left. 

At our new place of residence 
we soon discovered many other 
avenues of interesting people in the 
gospel. Our new home required 
various fixtures and furniture, ofi 



which bunk beds are an example. 
When the delivery men brought 
the bunkbeds, they were busy and 
"all business." I could not figure 
out how to ask the "golden ques- 
tions." But a pause came when 
they set up the bunks and asked 
for approval. Another pause came 
when I signed the delivery slip. I 
knew that other members of the 
Church would have utilized this 
pause to excellent advantage by 
asking the "golden questions." It 
was a golden opportunity, but I 
missed it. 

As we increased our practice of 
asking the "golden questions," we 
became more imaginative in seek- 
ing opportunities. We found that 
an excellent opportunity revolved 
around the mailing of checks for 
our bills. 

My husband and I discussed the 
situation and decided that it would 
take no more postage, take negli- 
gible time, and cost very little if 
we sent short, lightweight tracts 
with our checks and business mail. 
We explained our idea in a letter 
to the leaders of our mission, and 
they sent us some appropriate 
pamphlets. Each month we put a 
different kind of pamphlet in our 
business mail. We did not know 
who received the pamphlets, nor 
did we know if they would go into 
the wastebasket or be passed to 
friends or family. But we thought 
that consistency might cause 
curiosity. 

As we further discussed our 
business relations, we realized that 
we contacted nonmembers con- 
stantly in business establishments 
that we patronized. My husband 
received two affirmative answers 
to the "golden questions" from 
personnel in a camera repair shop. 
He placed copies of the Book of 
Mormon in a tailor shop, a dry 
cleaning establishment, and the 
home of his aviation instructor. 
The missionaries were also wel- 
comed at his aviation instructor's 
home. 

As a result of my trying to carry 



86 



Improvement Era 



out the Prophet's counsel, I know 
of no time that I have offended 
anyone by asking the "golden 
questions." If I ever should offend, 
I can say, "I'm sorry. I didn't mean 
to offend you." Then I can change 
the subject. I have learned that 
simplicity and sincerity are impor- 
tant; we are sincerely asking a 
question, not forcing an idea upon 
others. 

I know of only two times that I 
seemed to cause another to be un- 
easy. One night at a pre-school 
PTA workshop I said to the woman 
next to me, "I am a Mormon. What 
do you know about the Mormon 
Church?" 

"Not very much." 

"Would you like to know more?" 

She stumbled for words. She 
mumbled that she and her family 
were active in a Protestant church. 
Her voice became high, imper- 
sonal, and strained. I sensed that 
she was worried about offending 
me, so I changed the subject to 
what we were doing in the class. 

A similar thing happened when 
I asked a very good neighbor the 
"golden questions." She acted flus- 
tered. She was active and satisfied 
with her church and seemed not to 
want to offend me. 

As our experiences have in- 
creased, we have learned that some 
people do express interest in the 
Church. However, they do not 
want anyone to visit them at their 
home or business. Therefore, we 
made it a policy to have copies of 
the Joseph Smith testimony 
pamphlet, "Which Church Is 
Right?" and the Book of Mormon 
always handy. I carry them in my 
purse and my husband carries 
them in his briefcase. 

This does not mean that when 
anyone wants to know more about 
the Church we offer them litera- 
ture. We first try to introduce them 
to the missionaries. We only give 
literature when they do not want 
anyone to see them personally. 

I have also learned to call the 
missionaries "friends." To most 



March 1967 




BRIGHAM YOUNG UNIVERSITY 
PURCHASES KNABE— 

THE OFFICIAL PIANO OF THE METROPOLITAN OPERA 



You'll find six Knabe Grands in the new Franklin S. Harris Fine 
Arts Center. And have you noticed how many other handsome 
churches and fine public buildings are choosing Knabe? 

Church and civic leaders who know the worth of a fine piano 
specify Knabe. Long a favorite of teachers and professional 
musicians, Knabe's renowned voice, sensitive response and de- 
pendable service have set it apart as the Official Piano of the 
Metropolitan Opera. 

Write today for the name of your nearest Knabe dealer and re- 
ceive a handsome catalog depicting and describing the many 
quality features of Knabe. 




M0t 



A 



East Rochester, N.Y. 
Signature of Quality Pianos 




L.B.S. FILMS 

are available for rental from 
libraries located in: 
Salt Lake City Provo 

Lethbridge Mesa 

Los Angeles Idaho Falls 

New York City 
Write for free brochure. 

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44 East South Temple 
Salt Lake City, Utah 84110 

Educational Media Services 

Brigham Young University 

Provo, Utah 84601 



15% CASH SAVINGS ON 
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up to 20% on some titles 



Details on how you can obtain your LDS books at 
these savings available on request, or the details 
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FASCINATING WOMANHOOD $4.40 

Helen B. Andelin (reg. $5.50) postpaid 

THE MIRACLE OF 

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Residents of Arizona add 3 percent sales tax. 

Offer good only in U.S. and Canada. 

LDS MAILBOX BOOKSTORE 

P.O. Box 2454, Mesa, Arizona 85201 



The ERA is the MIA reading course again this year. 



87 




Prices 
are LOW 
in Idaho 



Some 50 styles include all L.D.S. temple 
designs in white and latest parchments. 
Matching Mormon albums, napkins, other 
accessories. One day rush order service. 




Send 25c for catalog & samples, refunded 
on first order. (50c if air mail desired.) 
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Name - 



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City, Zone, State . 



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P.O. Box 1115 Dept. AA Salt Lake City, Utah 



88 



people "missionaries' sounds too 
high pressured. "Representatives of 
our Church' sounds too formal. 1 
always knew the local missionaries 
personally and felt that the term 
"friends 1 ' was an appropriate one. 
I explained to the missionaries that 
they were to go as my personal 
friends when I gave them a refer- 
ral. 

We have also found that it pays 
to be prepared for certain answers. 
To my question, "Would you like 
to know more about the Mormon 
Church?" one man answered with 
another question, "Well, aren't we 
all going to the same place?" I 
decided that the best way to 
answer such a question is to ask 
another question. That was Christ's 
method. So I said, "Where do you 
think you are going?" Then I fol- 
lowed his answers with the concept 
of the fatherhood of God. One 
common answer I've heard is, 
"I'm too old to change." To that 
one I say, "What do you expect 
(or want) to be doing 100 years 
from now?" 

Even with all of our efforts to 
find ways to ask people the "golden 
questions," we have still found 
blind spots in our plan. For ex- 
ample, we did not know our 
neighbors very well, and opportu- 
nities were limited in the winter. 
Therefore, our song-loving family 
decided to sing Christmas carols in 
the neighborhood on Christmas 
eve. We sacked some apples and 
gave them to the children to carry', 
bundled the baby, and excitedly 
walked door to door, singing 
"Jesus Once Was a Little Child" 
and other simple Christmas carols 
that the children knew from Junior 
Sunday School. We had fun, and 
the neighbors received our apples 
and carols with surprise and de- 
light. Many asked us into their 
homes, and some shared candy and 
other sweets with us. Nearly all 
were aware' that we were Mormons. 
Some even asked us about the 
Church. 

It has been several years since 



we began asking the "golden 
questions" in earnest. They have 
been wonderful, remarkable, and 
enriching years, full of inspiring 
experiences with -our non-Mormon 
friends. There was no one to teach 
me these things that I have shared, 
no one to observe; and the fear 
and feelings of inadequacy that 
hovered over me before I started 
often stifled my good intentions. 
But with courage and the help of 
the Lord, we have learned so 
much. 

Asking the "golden questions" 
sounds simple, but it is not. A de- 
sire to be obedient still leaves one 
empty of confidence and skill. 
Much emotion, thought, time, and 
prayer have gone into the lessons 
we have slowly learned. 

As with other commandments, 
blessings slowly unfold into our 
awareness after our faithfulness. 
The marvelous ways of Heavenly 
Father are again revealed, and we 
know that he is God. I have 



-"~\ 




It took no more postage and little time 
to enclose lightweight tracts in our mail. 



learned that our Father in heaven 
loves us very much, and that he 
also loves our brothers and sisters 
who do not know or understand 
the gospel. Because we are blessed 
to know and reap the blessings of 
the restored gospel, we should 
show our appreciation to him and 
our love for our brothers and sis- 
ters by following his plan: every 
member a missionary. Let's really 
ask those "golden questions!" O 



Improvement Era 



Buffs 

and 

Rebuffs 



Was It Joseph Smith? 

According to Church history books 
that I've read, the Prophet Joseph had 
blue eyes. The man on your December 
cover had brown eyes'. 

Carrol N. White 
Grants Pass, Oregon 

Examining the pictures identified as 
A, C, E, G, and M, on pages 1076-77 of 
the December Era, one gets the distinct 
impression that they are all related. 
The shoulders are all rotated slightly 
to the subject's left, and in each case 
Joseph's coat collar is turned up on 
his left and down or outward on his 
right. At any rate, this grouping 
seems to be the least reliable when 
compared with the death mask, N. 
This leaves us again wondering what 
the Prophet reallv did look like. 
R. M. Zundel 
Boise, Idaho 

From Viet Nam 

This is the first time I have read 
your magazine, and I find it difficult 
to put down. It gives a spiritual up- 
lift and helps lift the veil of loneliness 
that surrounds us here. My company 
has been subjected to the worst fight- 
ing conditions in the Demilitarized 
Zone. Conditions are tense; but as 
long as there are people home who 
still care, we cannot be defeated. 
Lee R. Dearling 
U.S. Marine Corps 

The New Era 

There's a new look about the Era — 
not just copy rearrangement either. 
The magazine is very well organized. 
I am an English major and institute 
of religion student at the University 
of Utah, and I want to thank you for 
the new spirit of the Era found in 
small innovations. I'm glad to see 
the Era of Youth in the middle — in the 
midst of "The Voice of the Church." 
I am a former faithful Era scanner, 
but because of your most interesting 
layouts, attention-catching statements 
near articles, good illustrations, and 
selection of priesthood correlated 
material, I now want to read instead 
of scan! Please carry on! 

Quaila Newren 
Bountiful, Utah 

I have noted several improvements 
in recent issues, and I am thrilled with 
the layout, contents, and approach of 
the January Era. 

Gayla S. Wise 
Tucson, Arizona 

My congratulations on the new 
format. But I miss "Since Cumorah." 
Ivan Harris 
Tualatin, Oregon 



March 1967 



We like the idea of having an article 
running as a continuous whole; be- 
yond that, we think the January issue 
the most unartistic, least useful, 
palest, and most thoroughly commer- 
cial looking Era yet produced. 

Loren Dale Martin 
Salt Lake City, Utah 

Home Evening 

Your January cover was most dis- 
appointing to us. The plaid shirts are 
over-done, the people look incom- 
patible, the white is unimpressive, 
and why would you want to use the 
same cover scene as is on the Family 
Home Evening Manual? 

Mrs. M. Grover 
Carlsbad, California 

After going through the January 
issue, our family decided we had to 
tell you how thrilled we were with the 
articles and many ideas given con- 
cerning home evening. Members of 
our family who haven't read much of 
the Era before read this issue nearly 
from cover to cover. 

Glen J. Blake Family 
Richfield, Utah 

We appreciate the home evening 
suggestions but looked in vain for 
ideas for parents of one child. 
Edith Bennett 
Tarzana, California 

Parents of one child are invited to 
respond with tips. 

Quite a Cutup! 

Thanks for the most enjoyable ap- 
pendectomy possible. As a missionary 
I seldom have time to read the Era, 
but the convalescence following a re- 
cent operation allowed me to catch up. 
Doctors may have thought it was pain 
that brought tears to my face, but my 
tears were from joy and the emotional 
and intellectual experience of reading 
the Era. When my incision became 
infected and was reopened, I was 
blessed to be able to read another 
month's issue. 

Elder Frederic Romney 
Mondoza, Argentina 

The Russians Are Coming 

Sometime back someone complained 
about your review of The Russians 
Are Coming. At first I felt the same 
way, but after exchanging ideas with 
others I learned to appreciate and 
understand humor better. For those 
who reject the sentiments of the film, 
it is easy to see why we have so much 
mistrust in the world. 

Earl Dillon 

Huntington Park, California 



IS YOUR FOOD 

STORAGE PROGRAM 

ECONOMICALLY SOUND? 

A 

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Wheat is the heart of any food stor- 
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on a regular turnover basis rather 
than risk spoilage. Write for informa- 
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wheat. Make your food storage pro- 
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AND SURPRISE! 

That wheat you have stored in your 
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A MODERN ADAPTATION 

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Start now to enjoy top flavor, good 
health and economy. Mills available 
in two sizes. All mills guaranteed for 
one year. Easy terms. 

For full information, write: 

ALL-GRAIN FLOUR MILL 

Dept E, P.O. Box 168 

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or 

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Tremonton, Utah 84337 




PERO CEREAL BEVERAGE 

It's a delicious beverage made from 
barley and rye. Contains no caffeine. 
Regular size, reg. 39c Carton of 10 now $3.50 

plus 35c postage 
Family size, reg. $1.39 Carton of 4 now $5. 00 

plus 55c postage 
mail orders to 

ZCMI SHOPPING SERVICE 

P.O. Box 1229 Salt Lake City, Utah 84110 
Utah residents add 3 l /z% state sales tax. 



89 



Introducing 

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copy service 

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mail order service available. 

SCHREYEKS 



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Salt Lake City, Utah 

Dealers' inquiries invited 



90 



• It all seemed to reach a climax right 
after supper. This was a favorite time 
for the bishop, when he allowed himself 
the pleasure of lingering at the table, 
minutes that were enjoyably spent 
chatting with his wife. She was clearing 
up the dishes now, and as she reached 
across the children's glasses she paused, 
frowning slightly: "It's surely a shame 
about the Larsons moving, isn't it? I 
didn't know a thing about it until Relief 
Society this morning." 

She was waiting for him to react. "You 
knew, of course?" But the bishop merely 
grunted. He refused to admit she had 
caught him totally uninformed that his 
enthusiastic MIA superintendent was 
leaving the ward. He continued to toy 
with his fork, picking up the remaining 
crumbs of the pie crust, as he mused 
about this jarring turn of events. Just 
last Sunday the bishopric had been 
congratulating themselves on finally 
staffing the MIA, and now. . . . 

When the phone rang he immediately 
recognized the voice of the stake 
president: ". . . that's right, bishop. With 
two new wards we've been given permis- 
sion to add several alternate members to 
the high council. I wanted you to know 
before we called Brother Vance. I 
realize how effective he's been as presi- 
dent of the elders quorum, but this will 
be a great opportunity for him." 

The bishop was too wise and well 
disciplined to resist the president. In 
fact, he was pleased for Brother Vance. 
But it would mean still another reorga- 
nization within his ward. He began to go 
over his priesthood leadership as the 
voice on the other end of the telephone 
concluded: ". . . although it is the re- 
sponsibility of the stake Melchizedek 
Priesthood committee to select a new 



Frankly, 
Bishop, 

I Don't 

See the 

Inspiration 

in|K 




Presiding Bishopric's Page 



l X-A 



quorum president, we like to work with our bishops. 
If you have suggestions, get them to me by Tuesday 
night. I'd like to have them for consideration by the 
high council next Sunday morning." 

The final blow came minutes later, delivered by the 
bishop's counselor who had dropped over to talk 
about reorganizing the MIA: "Say, this reminds me— 
Brother Page asked that I talk to you about his new 
job. As a salesman he'll probably be traveling out 
of town every third week, at least for the first year, 
and he thinks we might want to release him. He's 
about the best quorum adviser we've ever had." 

They sat there talking into the night, summing up 
what had suddenly happened to them. Later the 
bishop was to recall that his counselor put a firm 
finger on the tender part of their problem when he 
said: "You know, we used to have plenty of active 
families— before they divided the ward. It seems to 
me as though the other half skimmed off the cream of 
the leadership. And what do we end up with? 
Twenty-three Senior Aaronics!" 

"Aaronic Priesthood- Adults," corrected the bishop. 
"The new handbook calls them Aaronic Priesthood- 
Adults." 

"All right, Aaronic Priesthood-Adults," said the 
counselor slowly. His voice was tired as he finished, 
"You can change their name, but you can't change the 
fact that they're a millstone around our necks. We 
need leaders, and what do we have? We have 23 
men, many of whom even refuse to follow. Frankly, 
bishop, I never did see the inspiration in dividing 
the ward." 

Those last wards stayed with the bishop throughout 
the week. They stung him at first, but then he re- 
membered that his counselor— good, faithful, hard- 
working—had been with him a long time and could 
easily remember those golden days before the division 
when they had an abundance of active brethren. 

The bishop was unwilling to admit dividing the 
ward might have lacked inspiration. Hadn't he even 
recommended it to the stake president? But now it 
seemed to be backfiring somehow. He cast about 
fitfully for the answer. 

The bishop called a special meeting with his coun- 



selors. He plunged right in: "Brethren, we're 
floundering for lack of leadership, and I'm quick to 
admit I've been baffled. In the past several days I've 
really worked things over in my mind, and I've prayed 
about it." He suddenly realized they were both 
looking pretty grim, so he smiled broadly. 

"I've even been wondering lately if it were wrong 
to divide the old ward. Listen to this: our problem is 
leadership. But let's take that a step further. Leader- 
ship is priesthood. There's the real source of our 
problem— we lack priesthood!" 

The second counselor wrinkled his face and spoke 
up: "Well, at least Melchizedek Priesthood. Didn't 
we count up 23 Senior Aaronic families the other 
day?" 

"Aaronic Priesthood-Adults," broke in the first coun- 
selor. "That's the new name for them— Aaronic 
Priesthood— Adults." 

"Okay, but a new name isn't going to make them 
any more help to us. They're still the same lackluster 
men. They still won't solve our leadership problem." 

"But I disagree!" the bishop exclaimed. "I think 
this is where we've discovered an inspiring situation. 
Look at the facts: we are in desperate need of good, 
active leaders, but what we actually have is good 
leaders who are inactive. I suggest that if we look 
over our roster of Aaronic Priesthood-Adults we'll 
recognize that we have some outstanding men in our 
neighborhood. Brother Miller is president of his 
company; Brother Halverson was a commander in the 
navy; and I just read that Dr. Murphy has been given 
a tremendous research grant by the federal govern- # 
ment. Why, we have a great reservoir of leadership 
talent just waiting to be tapped." 

But the first counselor held up his hand. "Wait a 
minute now, Bishop. We're all aware of the capa- 
bilities of our Senior . . . uh, our Aaronic Priesthood- 
Adults. We've always known they could make a 
genuine contribution to the work of the Lord if we 
could only get them interested and active. At one 
time or another we've all worked as close as they'd 
let us in trying to bring them into full fellowship. 
We've put some of our finest men into this effort, 
and we've seen very little improvement. In fact, it's 



March 1967 



91 



one of the most discouraging jobs in the Church." The talking about pie-in-the-sky anymore. They'd be able 

counselor sat back; he'd said his piece. to feel the same things we feel." 

But the bishop smiled more broadly than before. "Now, wait a minute," said the first counselor. "Are 

He had the secret. He'd tested it in his mind; he'd you suggesting we make, say, Dr. Murphy the MIA 

worked it out on paper. He knew he was right. "All superintendent?" 

you say is true. I agree. But I maintain that none of But the bishop came right back. "No, but he'd 

us has ever caught the vision of what could be done make a great assistant in the Sunday School superin- 

with these inactive brethren, if the right incentives tendency, especially if we could convince him he were 

were placed before them. Sure, we've tried to activate needed." 

them— with cottage meetings, with special schools. But "Why, sure," said the other counselor. "If we shifted 

we've never had a meaningful job to offer them; we've Keith Nelson in as superintendent, we could suggest 

never tried to teach them through real experiences, to Keith that Dr. Murphy would make a great 

We've never called any of them to actually work in assistant." 

our programs. And why?" The bishop dropped his 

smile and narrowed his eyes. "Because we always 

had too much active leadership, too many active Dr. Murphy smiled warmly as he shook the bishop's 

brothers who absorbed all of the good jobs the ward hand and led him into the front room. "Well, let's see, 

had to offer— and more." Bishop. It's been just about seven months since you 

He gestured toward the leadership chart that hung called me to work in the Sunday School, and I guess 

on the wall. "Now that we've been divided we're in we've been paying our tithing for the past three or 

trouble. We need these inactive brethren; there's four months. Isn't that right, Mary? We both agree 

something they can do for us. And in the doing they're it's time we had you sit down with us and tell us what 

going to discover how much they need us, the Church, we must do next to get that temple recommend." 

and the Lord." A comfortable glow seemed to have settled over the 

The bishop went on: "I've been going over the new room. The bishop sensed a new happiness in the 

Aaronic Priesthood- Adult handbook. I've underlined house, in the marriage. 

portions of it, things like 'learning activities' and "My only regret in being made an elder is a certain 

'teaching experiences' It seems to me— and I want reluctance to leave our priesthood class. We must 

your counsel on this— that if we could get these inactive have the finest group of Senior Aaronics in the stake." 

brethren working in key positions, being placed side- "Aaronic Priesthood-Adults," corrected his wife 

by-side with our own active leaders, why, once they gently. "That's the new name for them: Aaronic 

had a taste of Church experience we wouldn't be Priesthood- Adults." O 



Best of Movies 

By Howard Pearson 

• Before Walt Disney died, he had nothing offensive. The picture he imports some monkeys to pick 
given final approval to several stars Roddy McDowell, Suzanne the olives. The townspeople object 
films, two of which qualify as out- Pleshette, Karl Maiden, Harry and picket the farm. Some of then- 
standing family entertainment this Guardino, and Richard Haydn, signs read, "Monkeys, Go Home." 
month. The movie illustrates Mr. Dis- It's all in fun, even for the tots. 

One is Bullwhip Griffin, a ney's demands for perfection. He Besides Mr. Jones, Monkeys, Go 

tongue-in-cheek comedy about the reshot half the film after complet- Home stars Maurice Chevalier, 

old West. The other is Monkeys, ing it because he did not believe it Yvette Mimieux, and some of the 

Go Home, a romantic comedy. They met his standards. funniest monkeys to hit the screen, 

represent the ability of Mr. Disney Monkeys, Go Home relates how It also features new songs and 

to keep family entertainment fore- Dean Jones, who owns an olive folk dancing, 

most in all his pictures. farm in Italy, can't get pickers, so In addition to these pictures, the 

Bullwhip Griffin has some scenes 
in an old-time saloon, but as 
handled by Mr. Disney, there is 



Motion pictures reviewed on this page are neither approved nor recom- 
mended by the Church or the Era. They are, however, in the judgment of 
the reviewer, among the least objectionable of the current films. 



92 Improvement Era 



following productions should prove 
entertaining to all members of the 
family: 

Funeral in Berlin, starring 
Michael Caine as secret agent 
Harry Palmer, is a suspense-filled 
story about intrigue in Berlin. Hav- 
ing been filmed in the German 
city, this is more than just enter- 
tainment, as the action shifts 
through various parts of the city 
and along the Berlin wall. 

Romeo and Juliet, based on the 
Shakespeare play and featuring the 
Royal Ballet of London, is a de- 
light to the eye and ear. The danc- 
ing by Margot Fonteyn and Rudolf 
Nureyev translates the familiar 
story into a thing of beauty, with 
music by Prokofiev, colorful cos- 
tumes, and lovely settings. 

Texas Across the River, a comedy 
starring Dean Martin, spoofs west- 
erns in hilarious scenes with falls 
and slapstick. 

The Endless Summer, a docu- 
mentary about surfing, turns into 
an entertaining delight. It tells how 
two young surf riders travel to 
Africa, Australia, New Zealand, 
Hawaii, and California beaches to 
find the "perfect wave" for surfing. 

After the Fox, starring Peter 
Sellers and Victor Mature, is an- 
other delightful comedy with a 
chase scene, funny disguises by 
Sellers, and a whole community 
involved in a plot that's actually 
the cover-up for a bold interna- 
tional gold theft. 

The Bible . . . in the Beginning, 
starring John Huston as Noah and 
George C. Scott as Abraham, is an 
inspiring picture based on the first 
22 chapters of the Old Testament. 
Since the actual words of the King 
James version are used for narra- 
tion, the film is scripturally correct. 
Its prologue, showing the creation 
of the earth, is a work of pictorial 
beauty; the story of Noah is humor- 
ous without being irreverent; the 
scenes dealing with Adam and Eye 
and Cain and Abel are interesting; 
the story of Abraham powerfully 
stresses obedience to the Lord. O 



March 1967 



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These Times 



94 



Quest for the 

By Dr. G. Homer Durham 

President, Arizona State University 

• "And the Lord God planted a 
garden eastward in Eden; and there 
he put the man whom he had 
formed." (Gen. 2:8.) 

Mankind appears to have yearned 
for gardens ever since. The en- 
joyment of beauty in flower and 
farm is characteristic of most of 
us. The biblical account of man's 
sojourn on earth begins in a rural 
setting. Sixty-six books later, the 
Bible ends with a description of 
the New Jerusalem, ". . . the holy 
city . . . coming down from God 
out of heaven. . . ." (Rev. 21:2.) 

It has been a long and interesting 
road from Eden to the old Jeru- 
salem, to Cairo, Nineveh, and Tyre. 
In this century, city dwellers out- 
number farm dwellers. The move 
is generally to the cities and towns. 
Many urban areas, especially the 
larger ones, become less habitable 
each year. In the United States, 
congressional committees are wres- 
tling with the problem: how do 
we rebuild our cities? A cost esti- 
mate announced to the last 
Congress carried a price tag of 
fifty billion dollars. 

All rural life is not Eden-like. 
There are rural slums, many of 
them. But the current plight of the 
cities presents a greater challenge. 

Eden lies behind. The expulsion 
of man from its beauty has oc- 
curred. Man has gone to the cities. 
Sodom and Gomorrah were de- 
stroyed. Can Boston, New York, 
Los Angeles, Wichita Falls, Paris, 
London, and Melbourne be saved? 

In the Book of Revelation, John 
saw "a new heaven and a new 
earth." The vision of the New 
Jerusalem, rather than a return to 
Eden, presents a timely challenge 



Improvement Era 



City Beautiful 



to men in the twentieth century. 
The symbolism is striking. Contrast 
it with the polluted air, water, and 
much of the life abounding in the 
old Jerusalems: 

"And the city had no need of the 
sun, neither of the moon, to shine 
in it: for the glory of God did 
lighten it, and the Lamb is the light 
thereof." (Rev. 21:23.) 

Life within the jasper walls 
beckons. The vision holds many, 
many attractions. "... there shall 
be no more death, neither sorrow, 
nor crying, neither shall there be 
any more pain. . . ." (Rev. 21:4.) 
Absent are "the fearful, and unbe- 
lieving, and the abominable, and 
murderers, and whoremongers, and 
sorcerers, and idolators, and all 
liars. . . ." (v. 8.) And "the city 
was pure gold, like unto clear 
glass." (v. 18.) Furthermore, the 
city was nourished by a pure river 
of water of life, clear as crystal, 
proceeding out of the throne of 
God and of the Lamb. 

"In the midst of the street of it, 
and on either side of the river, was 
there the tree of life, which bare 
twelve manner of fruits, and 
yielded her fruit every month: and 
the leaves of the tree were for the 
healing of the nations." (Rev. 
22:1-2.) 

Phoenix and Philadelphia, Mos- 
cow and Madrid, Boston and 
Bangkok, Algiers and Albany— all 
need the vision of the New 
Jerusalem. There, in the New Je- 
rusalem, the war on poverty is over. 
The air is clean and fresh. The 
water is pure. The trees yield 
fruit throughout the year. 

But there remains a problem. 
The New Jerusalem, in John's vi- 



sion as in ours as we read the 
Bible, comes down from heaven. 
We are on earth. 

Is the heavenly city possible on 
earth? 

Some say no— it is only a dream; 
it is only for the hereafter; it is not 
possible in the here and now, nor 
in the future before the Lord 
appears. 

But others, recalling deserts that 
have been made to blossom, barren 
fields that have been made to 
bloom, yards that have been 
cleaned, sense challenge in the 
vision. Let us try to emulate the 
holy city, they say. We may not 
build it four-square. Jasper walls 
it may never have, nor foundations 
garnished with precious stones. 
But we can clean up, paint up, 
brighten up. We can cease to lit- 
ter the streets and foul the 
atmosphere. We can improve 
street lighting. Yes, let us try to 
emulate the vision of the holy city. 
We can strive for the New Jeru- 
salem, in our home, in our town, 
in our city. 

The key to the possibilities is 
given in Revelation 22:11-15. If it 
is not the perfect key, at least the 
way is made clear. Freedom is 
preserved. The unjust may remain 
unjust. The filthy may remain 
filthy. But not in the City Beauti- 
ful. "Blessed are they that do his 
commandments, that they might 
have the right to the tree of life, 
and may enter in through the gates 
into the city" (v. 14. Italics 
added. ) 

The Bible beckons man, bereft 
of Eden, to bend his efforts to- 
ward the beautiful city, toward the 
vision of the New Jerusalem. The 
task of rebuilding our cities and 
towns is a task for every man. The 
work is not only for governments, 
city fathers, or county agents, but 
for each of us. If we want all 
things new, and a little better, in 
this world, we will all have to be- 
come a little better ourselves. O 



March 1967 




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95 



End of an Era 



For, lo, the winter is past, the 
rain is over and gone; the flowers 
appear on the earth; the time 
of the singing of birds is come, 
and the voice of the turtle is 
heard in our land. — Song of 
Solomon 2:11-12 

"Do you remember what Juliet 
said to Romeo on the balcony?" 
"No. What?" "Why didn't you 
get orchestra seats!" 



"End of an Era" will pay $3 for 
humorous anecdotes and experiences 
relating to Latter-day Saint way of 
life. Maximum length 150 words. 



The little boy was selling 
lemonade from two pitchers. In 
front of one was a sign, "Five 
cents a glass." In front of the 
other was a sign, "Two cents 
a glass." An old gentleman 
stopped, looked at the signs, and 
bought a glass of the lemonade 
at two cents. When he had 
finished, he asked, "How do you 
expect to sell lemonade at five 
cents when you offer such a 
good drink for two cents?" "Well," 
the boy replied, "the cat fell 
in that two-cent pitcher about 
fifteen minutes ago, so I thought 
I'd better sell out fast before 
the news spreads too far!" 



The first day of spring is 
one thing, the first spring day 
is another. The difference 
between them is sometimes as 
great as a month. — Henry Van 
Dyke, "Fisherman's Luck" 



"I see you are mentioned 

in a book that's just been 

published. " 

M 0h? What book?" 

"The telephone directory." 



Devote each day to the object 
then in time, and every evening 
will find something done. — Goethe 



Life Among the Mormons 



Primary 

By Virginia Maughan Kammeyer 



Out on the church lawn, 

Jimmie 

Just gave Angela a sock. 

And Georgie there 

Has pasted 

Little Stevie with a rock. 



The bell has rung; 

They march inside, 

Forgetting various scars, 

And become, 

As by a miracle, 

Sunbeams and shining Stars. 



Next Month: Stake Visitors 



The first thing to turn green 
in spring is Christmas jewelry. 
— Frank McKinney Hubbard, 
American humorist 



The hardest tumble a man 

can make is to fall over his own 

bluff. — Ambrose Bierce 

With the calm patience of the 

woods I wait 

For leaf and blossom when God 

gives us Spring! 

—John Greenleaf Whittier, "A Day" 

Mormonism is an everyday 
religion. . . . True religion must 
enter every affair of life and 
be made useful there. Then, 
only, can full contentment 
be attained; then, only, may a 
person be expected to make 
the most of life, whatever 
his situation in life. 
— Dr. John A. Widtsoe 



96 



Improvement Era 






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